The Narrative of Sojourner Truth (Including "Ain't I a Woman?" Momentous Speech). Sojourner Truth

more, as their wrath had greatly cooled before he left them. Isabella had witnessed this scene from her window, and was greatly shocked at the murderous treatment of poor Robert, whom she truly loved, and whose only crime, in the eye of his persecutors, was his affection for her. This beating, and we know not what after treatment, completely subdued the spirit of its victim, for Robert ventured no more to visit Isabella, but like an obedient and faithful chattel, took himself a wife from the house of his master. Robert did not live many years after his last visit to Isabel, but took his departure to that country, where 'they neither marry nor are given in marriage,' and where the oppressor cannot molest.

      ISABELLA'S MARRIAGE

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      Subsequently, Isabella was married to a fellow-slave, named Thomas, who had previously had two wives, one of whom, if not both, had been torn from him and sold far away. And it is more than probable, that he was not only allowed but encouraged to take another at each successive sale. I say it is probable, because the writer of this knows from personal observation, that such is the custom among slaveholders at the present day; and that in a twenty months' residence among them, we never knew any one to open the lip against the practice; and when we severely censured it, the slaveholder had nothing to say; and the slave pleaded that, under existing circumstances, he could do no better.

      Such an abominable state of things is silently tolerated, to say the least, by slaveholders-deny it who may. And what is that religion that sanctions, even by its silence, all that is embraced in the 'Peculiar Institution? ' If there can be any thing more diametrically opposed to the religion of Jesus, than the working of this soul-killing system-which is as truly sanctioned by the religion of America as are her ministers and churches-we wish to be shown where it can be found.

      We have said, Isabella was married to Thomas-she was, after the fashion of slavery, one of the slaves performing the ceremony for them; as no true minister of Christ can perform, as in the presence of God, what he knows to be a mere farce, a mock marriage, unrecognised by any civil law, and liable to be annulled any moment, when the interest or caprice of the master should dictate.

      With what feelings must slaveholders expect us to listen to their horror of amalgamation in prospect, while they are well aware that we know how calmly and quietly they contemplate the present state of licentiousness their own wicked laws have created, not only as it regards the slave, but as it regards the more privileged portion of the population of the South?

      Slaveholders appear to me to take the same notice of the vices of the slave, as one does of the vicious disposition of his horse. They are often an inconvenience; further than that, they care not to trouble themselves about the matter.

      ISABELLA AS A MOTHER

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      In process of time, Isabella found herself the mother of five children, and she rejoiced in being permitted to be the instrument of increasing the property of her oppressors! Think, dear reader, without a blush, if you can, for one moment, of a mother thus willingly, and with pride, laying her own children, the 'flesh of her flesh,' on the altar of slavery-a sacrifice to the bloody Moloch! But we must remember that beings capable of such sacrifices are not mothers; they are only 'things,' 'chattels,' 'property.'

      But since that time, the subject of this narrative has made some advances from a state of chattelism towards that of a woman and a mother; and she now looks back upon her thoughts and feelings there, in her state of ignorance and degradation, as one does on the dark imagery of a fitful dream. One moment it seems but a frightful illusion; again it appears a terrible reality. I would to God it were but a dreamy myth, and not, as it now stands, a horrid reality to some three millions of chattelized human beings.

      I have already alluded to her care not to teach her children to steal, by her example; and she says, with groanings that cannot be written, 'The Lord only knows how many times I let my children go hungry, rather than take secretly the bread I liked not to ask for.' All parents who annul their preceptive teachings by their daily practices would do well to profit by her example.

      Another proof of her master's kindness of heart is found in the following fact. If her master came into the house and found her infant crying, (as she could not always attend to its wants and the commands of her mistress at the same time,) he would turn to his wife with a look of reproof, and ask her why she did not see the child taken care of; saying, most earnestly, 'I will not hear this crying; I can't bear it, and I will not hear any child cry so. Here, Bell, take care of this child, if no more work is done for a week.' And he would linger to see if his orders were obeyed, and not countermanded.

      When Isabella went to the field to work, she used to put her infant in a basket, tying a rope to each handle, and suspending the basket to a branch of a tree, set another small child to swing it. It was thus secure from reptiles and was easily administered to, and even lulled to sleep, by a child too young for other labors. I was quite struck with the ingenuity of such a baby-tender, as I have sometimes been with the swinging hammock the native mother prepares for her sick infant-apparently so much easier than aught we have in our more civilized homes; easier for the child, because it gets the motion without the least jar; and easier for the nurse, because the hammock is strung so high as to supersede the necessity of stooping.