John Brown, Soldier of Fortune: A Critique. Hill Peebles Wilson

republished in this book without encumbering its pages. It will therefore be given.

      In 1857, after Brown had ceased to be a non-resistant, and was in the East professionally advocating war in Kansas; he wrote that during the late war with England an incident "occurred that made him a most determined Abolitionist: & led him to declare or Swear: Eternal war with Slavery." But Mr. Villard, having the infant Pardigles prodigy in mind, makes the point that "the oaths of a lad of such tender years do not often become the guiding force of maturity." A Mr. Blakesley, with whom Brown, before his marriage, kept bachelor's hall, relates that one evening a runaway slave came to their door, and asked for food, which was given him freely. John Brown, Jr., relates the same, or a similar, incident as occurring eight years later. The dramatic settings in each case are practically similar: Night! Sound of horses' feet approaching! Flight of fugitive, or fugitives, into the adjacent timber! False alarm! Subsequent search for, and locating of the fugitive "by the sound of the beating of his heart!" Finale: "Brown swears eternal enmity to slavery!"[47] Both of the tales are of the legendary type common to Brown literature. Mr. Blakesley's story is probably in part true, but whether either of them, or both of them, be true is without significance. It would indeed have been difficult to find a person living in the North at that time, who would have refused a poor fugitive slave the measure of assistance asked for in this case.

      On another occasion Brown is represented as taking the members of his family into his confidence, and enlisting them for life in the "eternal war" which he is said to have been personally waging; taking the precaution to swear them to secrecy. Jason Brown states that they were "merely sworn to do all in their power to abolish slavery," and does not use the word "force."[48] But as related by John Brown, Jr., the occasion was much more dramatic and far reaching. He says:[49]

      It is, of course, impossible for me to say when such idea and plan first entered his (John Brown's) mind and became a purpose; but I can say with certainty that he first informed his family that he entertained such purpose while we were yet living in Franklin, O. (now called Kent), and before he went to Virginia, in 1840, to survey the lands which had been donated by Arthur Tappan to Oberlin College; and this was certainly as early as 1839. The place and the circumstances where he first informed us of that purpose are as perfectly in my memory as any other event in my life. Father, mother, Jason, Owen and I were, late in the evening, seated around the fire in the open fire-place of the kitchen, in the old Haymaker house where we then lived; and there he first informed us of his determination to make war on slavery—not such war as Mr. Garrison informs us "was equally the purpose of the non-resistant abolitionists," but war by force and arms. He said that he had long entertained such a purpose—that he believed it his duty to devote his life, if need be, to this object, which he made us fully to understand. After spending considerable time in setting forth in most impressive language the hopeless condition of the slave, he asked who of us were willing to make common cause with him in doing all in our power to "break the jaws of the wicked and pluck the spoil out of his teeth," naming each of us in succession. Are you, Mary, John, Jason, and Owen? Receiving an affirmative answer from each, he kneeled in prayer, and all did the same. This posture in prayer impressed me greatly as it was the first time I had ever known him to assume it. After prayer he asked us to raise our right hands, and he then administered to us an oath, the exact terms of which I cannot recall, but in substance it bound us to secrecy and devotion to the purpose of fighting slavery by force and arms to the extent of our ability.

      Referring to this incident Mr. Villard says:[50] "It must be noted here that in this letter John Brown, Jr., gives the date of the oath as 1839; in his lengthy affidavit in the case of Gerrit Smith against the Chicago Tribune, he gave the date as 1836, three years earlier, and in an account given in Mr. Sanborn's book he placed it at 1837; three distinct times for the same event. It can, therefore, best be stated as occurring before 1840."

      In the opinion of the writer, it could, perhaps, "best be stated" as not having occurred at all. As has been heretofore stated, Brown was at that time a non-resistant, and there is no concurrent evidence that he treasured a thought of using force against slavery until after Robinson suggested it by arming the Free-State men in Kansas in the spring of 1855. The incident may therefore be considered as apocryphal. It is a part of the mass of legendary literature that has overwhelmed Brown's "simple, noble memory."

      The improvisation of these two incidents, shows the strait in which John Brown, Jr., was placed, when called upon, by Mr. Sanborn, to narrate some of the incidents occurring in the course of his father's anti-slavery activities. There being none, nothing whatever to tell, he filched the Blakesley incident and related it as one occurring under his personal observation, and put it forth along with the fiction concerning the dramatic function just related, to relieve himself from an embarrassing situation.

      In a letter written nearly twenty years after the Blakesley incident is said to have occurred, Brown disclosed the character of the "eternal war" which he really proposed to wage, if any, against slavery. It was to "get at least one negro boy or youth and bring him up as we do our own—give him a good English education, learn him what we can about the history of the world, about business, about general subjects, and, above all, try to teach him the fear of God." In the same letter he seeks to interest his brother—Frederick—in a school for blacks which he wanted to open at Randolph. He thought "if the young blacks of our country could once become enlightened, it would most assuredly operate on slavery like firing powder confined in a rock." Incidentally, he intended to own the school, and thought it would pay.[51]

      While the suggestion to attack slavery in the manner outlined in this letter is the first recorded movement, or act of aggression, in the much talked of eternal war; and while it may be regarded as a sort of opening gun; though not a loud one, the proposal contained therein may be considered merely as being a commercial venture, for pecuniary profit, that he desired to engage in, rather than as a scheme in negro philanthropy. He thought the venture would be profitable, and offered to divide the profits arising from it with his brother upon terms that "shall be fair." Also it may be stated that at the time he made this proposal he was in the toils of insolvency. Six months later he left Randolph in straitened circumstances. It is therefore probable that he was moved to suggest the opening of a school for blacks by personal considerations, and that but for such reasons the letter containing the proposal would not have been written.

      In 1848, while a resident of Springfield, Massachusetts, Brown wrote some articles reflecting upon the negro character; criticising negroes because of their vanity and shiftlessness. They were written under the caption: "Sambo's Mistakes," and were published in the Ram's Horn, a newspaper conducted by negroes, in New York. They do not relate to slavery.[52]

      In 1850 he made the first, and, it may be said, the only noticeable effort in behalf of the anti-slavery cause, that is recorded of him prior to 1854. The Fugitive Slave Law, enacted by the Thirty-first Congress, provided for the use of all the forces of the Department of Justice, to effect the arrest of fugitives from slavery, and the restoration of them to their masters. Brown conceived the idea of uniting the free negroes and fugitive slaves in an organization to resist the enforcement of the provisions of this law. The society was to be called "The United States League of Gileadites." The plan failed; the enrollment so far as known was confined to the Springfield, Massachusetts, branch, which numbered fifty-three members.[53] But the activities therein undertaken were strictly defensive in their character; they were not directed against slavery, but for the personal protection of fugitive slaves and free negroes living in the Northern States. His letter of advice to the Gileadites is, in part, as follows:[54]

      WORDS OF ADVICE

      "Union is Strength"

      Nothing so charms the American people as personal bravery. Witness the case of Cinques, of everlasting memory, on board the "Amistad." The trial for life of one bold and to some extent successful man, for defending his rights in good earnest, would arouse more sympathy throughout the nation than the accumulated wrongs and sufferings of more than three millions of our submissive colored population. We need not mention the Greeks struggling against the oppressive Turks, the Poles against Russia, nor the Hungarians against Austria and Russia combined, to prove this. No jury can be found in the Northern States that would convict a man for defending his rights to the last extremity. This is well understood by Southern Congressmen,