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28 pages

English

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A fascinating guide to the life of radical 19th century American abolitionist John Brown.

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Lettres et linguistique

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Publié par	Andrews UK
Date de parution	22 juin 2012
Nombre de lectures	0
EAN13	9781782340393
Langue	English

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OLD JOHN BROWN
THE MAN WHOSE SOUL IS MARCHING ON
by
WALTER HAWKINS
This edited version, including layout, typography, additions to text, cover artwork and other unique factors is copyright © 2012 Andrews UK Limited
This book is sold subject to the condition that it shall not, by way of trade or otherwise, be lent, resold, hired out or otherwise circulated without the publisher’s prior written consent in any form of binding or cover other than that in which it is published, and without a similar condition being imposed on the subsequent purchaser.
PREFACE
This book is for busy people who have not the time to read at large upon the subject. Those who would adequately master all the bearings of the story here briefly told must read American history, for which facilities are rapidly increasing. As to John Brown himself, his friend F. B. Sanborn's LIFE AND LETTERS is a mine of wealth. To its pages the present writer is greatly indebted, and he commends them to others.
W. H.
Kilburn, May 1913.
CHAPTER I
WHY WE WRITE OUR STORY
There are few who have not a dim notion of John Brown as a name bound up with the stirring events of the United States in the period which preceded the Civil War and the emancipation of the slave. Many English readers, however, do not get beyond the limits of the famous couplet,
John Brown's body lies mouldering in the grave,
But his soul is marching on.
That statement is authentic in both its clauses, but it is interesting to learn what he did with the body before it commenced a dissolution which seems to have been regarded as worth recording. Carlyle says in his grimly humorous way of the gruesome elevation of the head of one of his patriotic heroes on Temple Bar, 'It didn't matter: he had quite done with it.' And we might say the same of the body which was hanged at Charlestown in 1859. In his devoutly fatalistic way John Brown had presented his body a living sacrifice to the cause of human freedom, and had at last slowly reached the settled opinion that it was worth more to the cause dead than alive. Such a soul, so masterful in its treatment of the body, was likely to march on without it. And it did in the years that followed, This Abolitionist raider, with a rashness often sublime in its devotion, precipitated the national crisis which issued in the Civil War and Emancipation.
There are lives of brave men which set us thinking for the most part of human power and skill: we watch bold initiators of some wise policy carrying their enterprise through with indomitable courage and in-exhaustible patience, and we are lost in admiration of the hero. But there are other brave lives which leave us thinking more of unseen forces which impelled them than of their own splendid qualities. They never seem masters of destiny, but its intrepid servants. They shape events while they hardly know how or why; they seem to be rather driven by fate than to be seeking fame or power. They go out like Abraham, 'not knowing whither they go,' only that, like him, they have heard a call. Sometimes they sorely tax the loyalty of their admirers with their eccentricities and their defiance of the conventions of their age. Wisdom is only justified of these, her strange children, in the next generation. Prominent among such lives is that of John Brown. The conscience of the Northern States on the question of slavery needed but some strong irritant to arouse it to vigorous action, and, the hanging of John Brown sufficed.
The institution of slavery became both ridiculous and hateful to multitudes because so good a man must be done to death to preserve it. The verdict of Victor Hugo, 'What the South slew last December was not John Brown, but slavery,' found an echo in many minds. And when the long, fierce conflict, through which Emancipation came, was begun, the quaint lines,
John Brown's body lies mouldering in the grave,
But his soul is marching on,
became one of the mightiest of the battle-songs which urged the Federal hosts to victory. His name kindled the flame of that passion for freedom which made the cause of the North triumphant, and there was awe mingled with the love they bore his memory. Perhaps no man had been oftener called with plausible reason a fool; but those who knew the single-hearted devotion to a great cause of this ready victim of the gallows came reverently to think of him as 'God's fool.' When they sang 'John Brown died that the slave might be free' they were singing more than a record of John Brown's generous motive; it was a record of one of God's strange counsels. 'For God chose the foolish things of the world that He might put to shame the things that are strong, and the base things of the world, and the things that are despised, did God choose, yea, and the things that are not, that He might bring to nought the things that are, that no flesh should glory before God.' Verily, then, it might seem worth while to set the story of John Brown in such a plain, brief form as to make it available for busy folk who have no time to read longer accounts of him. If it sets some thinking of the ways of God rather than admiring John Brown, that will be just what he would have ardently wished who desired always that God should be magnified in his body, whether in the fighting which he never loved and never shirked, or the hanging which he often foresaw and never feared.
CHAPTER II
CHILDHOOD AND THE VOW
The birth of John Brown is recorded in the following laconic style by his father in a little autobiography he wrote for his children in the closing days of his life. 'In 1800, May 8, John was born one hundred years after his great-grandfather; nothing else very uncommon.' In the year mentioned the family were living at Torrington, Connecticut, whence they shortly removed to Ohio, then the haunt of the Red Indian. They were of the pioneer farming class, which has supplied so many of the shapers of American history. The one great honour in their pedigree was that they descended from a man of the MAYFLOWER - Peter Brown, a working carpenter who belonged to that famous ship's company. We might say, indeed, that the story of John Brown flows from the events of 1620, the year of the MAYFLOWER. Two landings on the American coast that year were destined to be memorable. In August a Dutch vessel disembarked the first cargo of imported slaves - twenty of them; and that day Slavery struck deep root in the new land. And in November of that same year the MAYFLOWER, with her very different cargo of brave freemen, dropped anchor in Cape Cod Bay. The stream of ill results from that first landing and the stream of Puritan blood, generous in its passion for liberty, that flowed unimpoverished from Peter Brown through generations of sturdy ancestors - these are the streams destined to meet turbulently and to supply us with our story. Owen Brown, the father of John, thus testifies to his own fidelity to the tradition of liberty. 'I am an Abolitionist. I know we are not loved by many. I wish to tell how I became one. Our neighbour lent my mother a slave for a few days. I used to go out into the field with him, and he used to carry me on his back, and I fell in love with him.' There we have the clue to the history of the household of the Browns for the next two generations. They FELL IN LOVE With the despised negro, and this glorious trait passed like an heritage from generation to generation.
There is a letter extant which supplies us with the best information on John Brown's own boyhood. It was written for a lad in a wealthy home where he stayed in later days, who had asked him many questions about his experiences in early life. He humorously calls it a 'short story of a certain boy of my acquaintance I will call John.' A few extracts will reveal his character in the forming. Here, for instance, you may trace the conscientiousness (often morbid) which was so marked a feature in his later days. 'I cannot tell you of anything in the first four years of John's life worth mentioning save that at that early age he was tempted by three large brass pins belonging to a girl who lived in the family, and stole them. In this he was detected by his mother; and after having a full day to think of the wrong, received from her a thorough whipping.' He adds, 'I must not neglect to tell you of a very foolish and bad habit to which John was somewhat addicted. I mean, telling lies, generally to screen himself from blame or from punishment. He could not well endure to be reproached, and now I think had he been oftener encouraged to be entirely frank, by MAKING FRANKNESS A KIND OF ATONEMENT for some of his faults, he would not have had to struggle so long with this mean habit.'
A story is told of John's schooldays which is an amusing and quite characteristic instance of his ethical eccentricities. For a short time he and his younger brother Salmon were at a school together, and Salmon was guilty of some offence which was condoned by the master. John had serious concern for the effect this might have upon his brother's morals, and he sought the lenient teacher and informed him that the fault was much deprecated by their father at home, and he was sure castigation there would have been inevitable. He therefore desired it should be duly inflicted, as otherwise he should feel compelled to act as his father's proxy. Finding discipline was still lax, he proceeded with paternal solemnity to administer it himself. His brother acknowledged that this was done with reluctant fidelity! Truly the moral instincts of the family were worthy of their Puritan ancestry.
Although naturally self-conscious and shy, his precociousness in boyhood, bringing him into association, as it did, with much older folk, bred a somewhat arrogant manner. The rule he exercised over younger members of the family also made him somewhat domineering, a fault which he diligently sought to correct in later life. At fifteen he had become a miniature man of business and was