Cyr Anblo-Afghan.

NEW-YORK, JANUARY 17, 1863.

A Pleasa or Visit

A

While sitting 'in the Anglo-African office on
Wednesday the 31st of December, 1862, we re-
ceived a kind invitation from Wm. P. Powell,
Esq., the proprietor of the Globe Hotel, No. 2
Dover street, New York, to dine with him—
“nothing loth” we went, asking no questions.
On arriving at his “Home” we found “all things
ready,” and to our surprise some twenty of our
“brethren and kinsmen according to the flesh,”
—sons of the ocean—whose journeyings had
been on the great deep from one and two years,
to twenty, visiting all lands, beholding all climes,
amid perils by day and by night, and “amid
false brethren,” for one of them had been cap-
tured by the notorious “Alabama.” A meeting
was organized by appointing a Chairman and
Secretary, when we were duly introduced to the
company and required “to make a talk” by our
kind host, which we attempted to do; after which
remarks were made by two of the company and
by Mr. Powell upon the importance of Union
among our seamen and modes in which their
condition might be improved, and their welfare
secured. A committee was appointed to prepare
and present a suitable constitution for an organ-
ization, which, we trust, will prove a great bless-
ing in the city of New York and elsewhere. We
were greeted by them with a handsome present,
and amid mutual good-wishes bid each other
adieu to meet no more until the voyage of life
shall come to a close. Heaven bless and guide
us all, and soon may there be such an institution
formed, as will prove a “Snug Harbor” to many
of the Sons of the Ocean.

More anon.

A. G. B.

The Weekly Anglo-African.

NEW YORK, SEPTEMBER 6, 1862.

ALEXANDRIA, VA.

MR. EDITOR:—Once more I send you a few lines relative to our friends in this city—for I take it for granted that you are one with them in all their struggle and toil for their improvement and elevation—for let it be understood that your pen and scissors are henceforth to introduce you to their families—and wherever the Anglo goes you are sure to have friends. They have made a good beginning, and I trust will in a few days do much better in the numbers of subscribers; they cannot do better, and there are none anywhere who can do better in spirit than those whose names you now find on your list.

I omitted to mention the Methodist Episcopal Zion Church, under the pastoral charge of Rev. Mr. Green, who is doing a good work here—for I am told that he takes a deep and intelligent interest in the contrabands, scores of whom are flocking to this place, and many of them fired with the spirit of improvement, desiring it greatly for their children, and lamenting much that the best of their days have been spent in the dark and gloomy prison house of bondage. “Put out the light,” crush the spirit, invest the immortal soul in starless night of ignorance, is the stern cry of slavery!

My second visit to the Bible Class which Rev. Mr. Tanner is teaching, fully confirmed all the favorable impressions which my first visit to it awakened. The lesson for the evening was the ninth chapter of Genesis, and most thoroughly did the class examine its testimony with intense interest to the remarks of the teacher, especially as he flung upon the sacred text the light which centuries have shed upon the history of Ham's descendants. Would it not be well for many other ministers to imitate his noble example, and gather large Bible Classes together and instruct them from week to week in a knowledge of the Holy Scriptures? Heaven bless and sustain him in this blessed and important work.

For a few months the schools established here have been doing well—much better than could have been expected; still there are many obstacles to overcome; many others should be gathered into the schoolroom; some of the parents of the children are unable to pay; some are, of course, indifferent; many are themselves ignorant, and cannot appreciate the value of an education. At the

present time the following ladies and gentlemen are engaged or interested in the schools as teachers among those who are “bone of their bone and flesh of their flesh:” — Mrs. Jane A. Crouch, Miss Amanda Bowdoin, Miss Mary E. Chase.

Messrs. George W. Parker, Clem Robinson and James H. Hill. A wide field is here open for the co-operation of the wise and benevolent in sustaining these schools by contributing funds for their support—then would these teachers be enabled to take and instruct many others which must remain in ignorance unless such assistance is given.

Notwithstanding all the hardships and difficulties under which our people have lived here, they have accumulated property, real estate, to the amount of more than thirty thousand dollars, and still they are “hastening slowly” forward in the right direction.

But whoever visits the place and has an eye to see, will see that the work of improvement is a stern work—that to promote the cause of temperance, education and morality requires great self-denial, great patience and perseverance. The work to be done is not to be completed in a day or a year; it will require a long time to remove the evils which slavery and habit have so deeply engrafted upon the very foundation of everything. The friends here rejoice much in the influence of the military governor of the city, Colonel Gregory, a noble Christian gentleman, who grants them all the protection in their persons and in their religious worship which their circumstances demand. Now, Mr. Editor, from week to week speak words of good cheer to them, as you are so faithfully doing to your hosts of readers. A. G. B.

NEW YORK, OCTOBER 25, 1862.
A VISIT TO HARTFORD.

Mr. Editor—I desire to present a few items, I trust, of interest to your numerous readers, and will do it with your permission very briefly. I have been spending a few days in Hartford, Conn., among the good people of this city. My errand there was one of mercy. Having seen much of the condition of the “contrabands in Washington and Alexandria—by request, also I went there to speak of their condition, and do what I could to cause the kind feeling for them to take some definite and practical shape. Their condition was presented in the Talecott st. Congregational church, Rev. A. N. Freeman's, and in the Pearl st. Methodist Zion church, under the pastoral charge of Rev. J. F. Lloyd. Both of these brethren have hearts in the right place, and their people are like them—all took hold of the matter in good earnest, and are now engaged in preparing boxes or barrels of things which

will cause the hearts of the women and children for whom they are at work, to “leap for joy.”

Nowhere have I met with more intelligent, practical friends of the nation's freedmen, as Doctor Tyng calls them, or the “Lord's poor,” as all their sad history and for a long time to come, the “truth of history” will describe them. Long, long must they suffer from the effects of that bondage which hitherto has crushed them beneath the heel of the proud oppressor. Long must the Christian hands toil to bless them—clothing the naked—instructing the ignorant—and preaching the gospel to the poor; and blessed are they who take part in this holy work.

There is much in Hartford which is deeply interesting. If all that the most ardent friends of humanity could have desired has not been accomplished since the great and difficult work of elevating the colored people, and improving their social and moral condition, was commenced by the men of the past generation, still they did not “labor in vain”—nor spend their strength for nought.” The social comfort and refinement of many families, bear witnesses that industry and frugality is rewarded, and the general intelligence of the people proves that they “read, inwardly mark, and digest” those things upon which their highest welfare depends. In mingling with them I often thought—how shall all this cultivation be made effectively useful? Surely there are many here who as teachers of sacred music, and instructors of schools, can exert a wide influence for good among those who are “bone of their bone, and flesh of their flesh,” if a door was open to them. Not to mention all, I will name B. H. Plato, who holds in his good right hand a diploma which he received when he graduated from the High School of the City of Hartford; and if my friend, E. M. Thomas, of Washington, who takes such an enthusiastic interest in works of arts and artists, could see the manifestation of skill and genius which Nelson Augustus Primus shows, his heart would rejoice, and his tongue, if possible, grow more eloquent and enthusiastic in relation to artists among us as a people, and an examination of Master Charles F. Clegget would flash a new joy into his mind. With that fostering care, and diligent culture which genius requires and talent demands—and Hartford will yet be proud of these young minds.

We expect to see our friends here again, and complete our work in behalf of the contrabands, and perhaps write you a line, Mr. Editor, for I find that every thing published in the “Anglo” becomes “familiar as household words” with the good people of Hartford. A. G. B.

5

NEWPORT, R. I., Feb. 27th, 1863.

Mr. Editor:—As I intend to furnish you from time to time such items of interest concerning our people as may encourage our friends to “go and do likewise,” please accept the following:

On the evening of the 25th of February a large and deeply gratified audience assembled in the A. M. E. Church, under the pastoral charge of the Rev. Wm. Demund, to witness the doings of the Sabbath School in celebrating its third anniversary. The scholars, under the wise and able direction of the Superintendent, Mr. Thos. C. Jones, and the teachers, acquitted themselves with great credit—and in their appearance reflected much honor upon their parents, and guardians,—not to mention many names where all cannot be spoken of,—though praise is due to all, we must speak of James Brown, and his brother Samuel Brown, who have been recently brought here as contrabands. Both spoke well; the former “brought the house down,” on reciting some lines celebrating the heroism of JOHN BROWN.

There is much religious interest in the church and it is hoped that many are “turning from darkness to light,” and that in future they “may be living epistles,” of all that is good, “known and read of all men.”

A large and enthusiastic war meeting was held here on the evening of the 26th of Feb., in the State House. Notwithstanding the night was dark and stormy, the walking dreadful in consequence of the snow and mud, at seven o'clock the audience were there in scores—the labors of the few friends to get up the meeting had not been in vain—it was organized by the appointment of the following officers: Rev. Richard Vaughn, President; Vice Presidents: Messrs. Perry B. Brown, Thomas Church, Silas Dickerson, Albert A. Stevens, Collins S. Burrell, and Richard White Secretaries: Amos G. Beman, Freeman Bignall, and Mitchel S. Haynes. The first speaker introduced to the house was Dr. J. B. Smith, of Boston, agent of Gov. Andrew's Committee appointed to raise a regiment of colored soldiers, who for one hour held the audience spell-bound by the majesty of his arguments—the thrilling grandeur of his appeals—stirred every heart and soul. The next speaker introduced was Wm. H. Johnson, Esq., of New Bedford, who fully sustained his well-earned reputation as an able and efficient speaker—his keen points showing the influence of his legal studies upon a mind stamped with all the attributes, which adorn nature's noblemen. We may well be proud of him—once a slave in old Virginia, now a member of the bar of Bristol County, in the old Bay State. He has, with his 32 years of experience, been enlisted to “do the State some service”—a service which he has performed with the best of which we shall take note.

A. G. B.

in war and peace for 30 years.

Rev. M. J. Wilkerson.

Mr. Editor:—Although you are aware that my present stay in this place has been but brief at the writing of this, yet your remark, that even one day here might afford an item of interest to the numerous and widely-separated readers of the “Anglo”—flashed as in letters of fire upon my mind on entering my boarding-place, Mr. Perry Brown's, of whom I shall have occasion to speak, as well as of several others, who have for many years “borne the burden and heat of the day” in all matters pertaining to the welfare and progress of our people in this city.

Your encouraging remarks came up before me on being introduced to the Rev. M. J. Wilkerson, formerly of New-Orleans, but known to thousands in all parts of the country, and whose name is and ever will be, an historical one, of deep interest to our race. He was born a slave in old Virginia and sold four times, the last time sent in chains to New-Orleans, where, before he was twenty-one years of age, he had succeeded in purchasing himself, and afterwards bought his mother; paying for both a sum which would, by this time have amounted to a snug little fortune. He learned to read and write, has become an author and preacher, traveling very extensively, establishing churches and schools, devoting many years of his life to the founding of an institution in West Jefferson county, Ohio, now under the supervision of the Rev. Edward D. Davis, of the A. M. E. Church.

For more than thirty years Mr. Wilkerson has been laboring for the elevation of our race, amid trials, and hardships, and toils, which fully justifies the oft-repeated remark that “truth is stranger than fiction”. How many such names the past fifty years have produced among us—names which the poetry, the eloquence, and the philosophy of the “good time coming”, when the Walter Scotts and the Dickenses and the Thackerays shall consecrate by their erudition and embalm by their genius—no, not these, but some Nell, or Brown shall gather up their records, a treasure to our race and the world of patient toil and suffering, of noble daring and sublime faith and disinterested love. Mr. Wilkerson now affiliates with the Quakers, who have shown themselves ever his true friends and helpers in his laborious enterprise. At present he is making them a visit, lecturing and laboring as he journeys forth through the land. Multitudes among your readers will have read his name with a sense “God bless the 'old man eloquent',”—as thousands will hail him with joy in that day when “Christ shall make up his jewels.”

I will not say more this morning, but collect such facts as I may and send them to you for publication, which will, I trust, interest your readers and perhaps stimulate in some humble degree, abler and more polished pens in different parts of the world, to gather up such facts as shall have an elevating and encouraging influence upon our people generally.

A. G. B.

Newport, R. I., Feb. 16, 1863.

## War Meeting in Newport.

A

Mr. Editor:—A second meeting was held in this city for the purpose of encouraging the enlistments of soldiers to join the colored regiment which Gov. Andrew of Mass. has been authorized to raise. The meeting was held in the State House on Monday evening, March 2nd. At 7 o'clock, the house was full. The following genine men were appointed officers: P. B. Brown, President; Vice-Presidents: Richard Vaughn, Collins S. Burrels, Silas Dickerson, Richard White, Thomas Church and Albert A. Stevens; Secretaries: Mitchel S. Haynes and Freeborn A. Bicknell. Dr. J. B. Smith, of Boston, and Wm. H. Johnson Esq., of New Bedford, and Rev. Amos Gerry Beman, of New Haven, Conn., addressed the meeting. Several Copperheads, and a host of their “rising brood”, were present. The “gray tops”, well inspired with the flued genius, wherewith the democracy replenishes its Dutch courage, and were therefore fully out upon destroying the meeting. In this they failed. The great majority of those present had come to hear, and were not to be disappointed by the rude conducts of those Northern, dough faced secessionists, and in the speeches of Messrs Smith and Johnson they were not only furnished with something to make their “ears tingle”, but something, upon which their reflection organs can ruminate for many days to come. We did not wonder that the Copperheads hissed, as loud as their rum

burned lungs permitted: but “let the galled jade vince”—for “redder yet the fires of truth shall glow.”

Do not “smile”, Mr. Editor, while reading the following extract from the Newport “Daily News” of the 3rd inst. The Editor in giving a favorable account of the meeting, makes the following remark: “The addresses were able, earnest and eloquent — terms that will provoke a smile perhaps upon many a face at the idea of their being applied to men of color; but we are not alone in their opinion that in regard to the speeches made those terms are applicable in all truth.” The truth is, Mr. Editor, that this community is full of ignorance, and prejudice as far as the whole question of the colored man is concerned in the history of this rebellion, or of his position, and circumstances are to be observed. What the Abolitionists have done, what improvements the free colored people have made, and are making, appears to be Cimmerian darkness in these “diggins”. We would that Day, and DOUGLASS, and GARNET could be heard by the elite of this city a few times. We would that GARNET could re-speak the address, which he made in Buffalo before the National Convention there, when he moved that an address be sent to the Slaves inviting them to rise, and strike for Liberty—an address one of the most powerful and eloquent, which ever fell from mortal lips. Stern men were moved by it, and, shaked as the wild storm sways the oaks of the forrest, every soul was thrilled, every heart melted, every eye suffused with tears, as in language as vivid lightening, he pourtrayed the wrongs and sufferings of the South.

ings of the slaves, the tyranny and wickedness of
the Slaveholders.—No “smile” would play upon
their features, no joy would illuminate their
hearts, while they were listening to the marshall-
ing of those thunders which justice and truth has
embosomed in the word RETRIBUTION. Messrs.
Dickerson and Collins S. Burrell were appointed
to enlist men by Dr. Smith.
A. G. B.

Newport, R. I., March 6, 1863.

Mr. Editor:—On Tuesday evening, the 3rd inst, a goodly number of the citizens of Newport, colored and white, gathered in the Union Congregational Church to hear an address upon President Lincoln's Proclamation of Emancipation, by Rev. A. G. Beman—and justice to the audience requires me to say that their patient politeness lasted them to the end. Several came forward and subscribed for the ANELO. Glory enough for one hour. No public meetings have been held here to promote our welfare, with the exception of those mentioned in this correspondence. It is said that no mention was made of the proclamation at a large gathering of our people assembled to see the old year out and the new year in!

You will perceive from the following statement that there are those here who will give interest to the "Anglo-African Art Exhibition", when it shall be held. Freeborn Allen Bicknell, now of this city but a native of Providence, has quite a number of drawings and several pencil sketches, which show that he has the hand and the eye of an artist, needing but patient toil and industry to enable him to shine, adding grace and glory to the exhibition. The other young gentleman to whom I wish to call attention as rising star of genius, who will shine in peerless beauty, is Benjamin Boardley. But here is an account of him from an editorial in the Newport Daily News, which is better than anything which my pen can furnish, and which I am sure will interest multitudes—all who desire the improvement of our people.

INGENUITY AND MECHANICAL SKILL OF A COLORED MAN.—We had the pleasure of examining yesterday a very remarkable mechanical curiosity, which, having been produced under circumstances of an interesting nature, calls for at least a mention in our columns. The Curiosity, for such we shall term it, is a small steam-engine, the total weight of which is only three-fourths of an ounce and so diminutive in size that it could be accommodated with sufficient room for motion under an ordinary sewing-thimble. The whole machine is supported upon an upright boiler by the tabular point of an ordinary silver lead-pen-cil, the opening through which forms the steam-pipe of this Lilliputian motor, the power of which is rated at one seventeen hundred and twenty-eighth part of a horse-power. The machine is no mere toy, but is a perfect high-pressure engine, containing all the parts and characteristics of the most improved patterns; although the bore of the cylinder is only one-tenth, the stroke two-tenths, and the motion of slide value one thirty-second of an inch.

The inventor of this engine, or perhaps more
properly the builder, who yesterday exhibited
to us this (his third similar) work of patience and
ingenuity in full motion, is, as before mentioned,
a young colored man, Benjamin Boardley by
name, connected with the Naval Academy in a

subordinate capacity and notwithstanding his
humble origin in slavery, is certainly a mechanic
of more than ordinary intelligence and skill.
His history, so far as we know it, is simple and
does much to combat the doctrine of the inferi-
ority of the colored race. Benjamin, as a Mary-
land slave, was hired from his master while the
Academy was stationed at Annapolis to do mo-
nial duty for the professors and assist in handling
the apparatus used for experiments before the
midshipmen. He evinced so much intelligence
and was withal so attentive and desirous to ob-
tain information for his own improvement, that
he become a general favorite, in consequence of
which a purse was made up and he was pur-
chased from his master. Since his freedom has
been secured he has continued to remain in his
old position at the Academy, improving himself
by the advantages which surrounded him in va-
rious intellectual acquirements. As a mechanic,
he certainly possesses extraordinary merit, and
if we do not greatly mistake will eventually
make his mark in the world.
A. G. B.

The War and Colored Men.

Mr. Editor:—I desire in this letter to say a
few words of the war and its relation to colored
men. It is too late in the day for any to stultify
themselves, too late for the most benighted ig-
norance to deny the truth—the fact, that in the
existence of slavery is to be found the potent
cause of the war with all its evils, and with all
the good, which is to result from it, for notwith-
standing the many sad evils and afflictions to
many individuals, it will prove an unspeakable
blessing to thousands, the colored race, to the
country and to the world. With intense inter-
est, with burning hearts, and souls of fire, many
of the most profound thinkers among us looked
upon its inauguration, in its relation to the cause
of liberty in this land, with joy. In the first flash
and thunder of the guns of rebellion upon Fort
Sumpter, they saw and heard the doom of the
slave-holders, the death knell of slavery. When the
bloody drama opened, they saw that before its
close colored men, whether bond or free, would
be called upon to act an important and glorious
part. From that hour the events of each day
have “turned their faith into sight.”

The stern cold voice of prejudice in which
their offers of assistance were hailed in derisive
mockery, have been turned into the " dulcet
tones" of entreaty, not to say supplication: "Oh !
come and help us SAVE OUR COUNTRY," not the
land of the white man. They are now told, not
that you are the cause of the war, not that the
two races cannot live together, but that JUSTICE
declares that all the slaves of the rebels are FREE,
and that policy and expediency assign them a
place in the army and navy, and to thousands of
them employment in the service of the govern-
ment; in this we "rejoice and are exceeding glad,"
and hope the day is not distant, when the mar-
shalled hosts of thousands of infantry, artillery,
and cavalry of colored men shall be seen duly
equipped, disciplined, and officered, prepared ful-
ly for the "tented field," or to garrison forts, or
to fill the navy. We hope the day is not distant
where there shall be a thoroughly organized ele-
ment of military prowess in this country of col-
ored men. Let our young men "gird up the
leins of their minds," and "trim the midnight
lamp," and pore over the writings of the most
scientific authors on the subject of wars, of mili-

tary tactics, study the history of the great cam-
paigns, the strategy of the commanders, see the
Jewish conflicts, read old Homer and Tacitus,
Grecian skill and Roman bravery, of Hannibal
and Carthagenan patience—let a knowledge of
war theories, both ancient and modern, now be
examined in good earnest. Every solemn inter-
est, every sacred right, every holy duty, every
noble aspiration, all the wrongs of the past, all
the claims of the present, all the hopes of the
future harmoniously blend and appeal to you—
to read, to think, to drill long and patiently un-
der the teaching of the best instructors.

There are some books and publications of special importance in the present crisis of our affairs, which should be in the hands of all, especially of all our soldiers: First that book of *facts*, by W. C. Nell of Boston, also that volume of fire, “Walker’s Appeal,” and “Garnet’s address to the slaves” should be scattered over the land, as thick as autumnal leaves. Call and send forth as chaplains the Penningtons and Loguens—men who have seen service in the house of bondage, men who can “stir the blood” of armies, as they “march along” amid the rice swamps, through cotton fields, and over sugar plantations, amid ten thousand silent records, with which the South is filled, records of which “every dry bone in the valley, the tongue of eloquence would cause to live and to plead against their taking off in trumpet tones,” and if such soldiers did not demand indemnity for the past, and security for the future, than we have no faith in human nature.

Study the facts seen in the present conflict,
how many thrilling deeds there are, how many
names "that were not born to die," have come
up to the adming: gaze of the world—a Till-
man, a Robert Small, and many others will live
and shine forever. Deeds have been performed
which show that the blood of the Denmark Vea-
zys, the Nat Turners, the Cinques, and the
Toussaint L’Ouvertures is neither extinct, nor
degenerated. Let every such fact be noted, let
the hand of patriotic genius gather up the price-
less gems, and place all these sacred facts, where
"the thanks of millions yet to be," may crown
their authors with an amaanthine crown.

This war is for the good of man. The proud
Anglo-Saxon shall be humble in his national
pride, the fount of sympathy shall be opened in
the heart of millions, those who did not feel for
those "in bonds as bound with them," will have
learned a lesson. From the valley of Chicka-
hominy, from the plains of Antietam, from the
rights of Fredericksburg, from the shore of the
Potomac, from an hundred battle-fields, voices will
ever sound in the ear of thousands in all parts
of the land, and melt and mold them, and edu-
cate them into the great principles of humanity.
They shall learn to feel for those who had long
been craved beneath the iron heel of oppression.
This war sha:’ do good for all before it shall end
—Justice will be established, and Freedom de-
clared "to all the inhabitants of the land." Let
the heroic deeds of colored men be performed in
every department, civil and military, and let
them shine forth in neerless beauty.
A. G. B.
Newport, R. I., April 2, 1863.

George Thomas Downing, Esq.

Principles are illustrated in the lives of all men. All men act; and every action is the birth of some principle. Logical philosophy is but the study, the examination of acts, to learn the principle by which they were inspired, to catch the beams of their inherent light, the radiance of that truth, the natural sequence of which flows from their existence "as a lighted candle to guide us in the affairs of life. Human thought and ideas embodied in action, crystallized into deeds, we baptize *History*. Individual acts are often but the embodiment of the acts of multitudes; thus the individual becomes the most prominent figure on the canvass, the most sharply defined character in the drama: those grand historic names which mark events of the past; names significant of all that is sublime in devotion, heroic in achievement, brilliant in science, or graceful in literature. All peoples have such names consecrated in their memories by the genius of their orators, crowned with amaranthine flowers by the hand of their poets. Long and gloomy as has been the night of our oppression, many are the names among us, and who have been of us, which "were not born to die." They created facts, they contended for principles, they stood up for the right and the true and the just, "faithful amid the faithless," and earned in the stern conflict the victor's wreath, though envy and malice despoiled them of the victor's crown. When, "in the good time coming", these spirits shall be called from the vasty deep of the past, they shall stand forth in all the freshness and strength of a noble manhood. We can only speak of one of these moral heroes, who has made a good fight for one of the dearest and most sacred and important rights of humanity: the right to common and equal school-privileges, for all classes, in any and every civilized community.

For this right GEORGE THOMAS DOWNING fought, sustained by the aid and comfort of a few noble spirits, which had not bowed the knee to the Baal of oppression, who would not tremble before the Dagon of prejudice, nor worship the golden image of expediency and servility, "selling their souls," as President Green used to remark to the students at the Oneida Institute, "for a piece of bread." The battle raged here in Rhode Island for almost five years. It commenced in public in the month of October in Newport, in 1853, at a public meeting held by the colored people in the Union Congregational church. The meeting was a large and spirited one. The condition of their schools, the education of their children in the school established by law and supported by taxes, and the best mode of securing their rights, were ably discussed in this meeting, and a series of resolutions, introduced by Mr. Downing, were unanimously adopted, and a mode of action agreed upon. The tocsin was sounded, his clairion voice was heard, and from that time was destined to be heard by thousands in all parts of the State. Like a giant he arose and went into the conflict.

The venerable CHARLES W. GARDNER, the old man eloquent, stood by him notly, bravely; while in the State, not to mention all, the name of Benjamin Burton deserves honorable record, for with Mr. Downing, at their own private expense, they prepared a place and paid a teacher and opened a free school to all who chose to send, thinking that the self-respect of the parents would hail with joy a place where their children could be taught and their self-respect maintained. But, alas! the plowshare of oppression had been driven too deep. So deep was the pit of degradation and ignorance into which long years of prejudice had crushed the great majority, that their part of the drama was soon closed.

How to gain their rights now became a question of serious moment. Stand on the adamantine rock of Truth, leaning on the pillar of Justice, he saw, stamped on the somber clouds in letters of fire, "Thus saith the Constitution of Rhode Island: It shall be the duty of the General Assembly to secure the people the advantages and opportunities of education." "Every person within the State ought to obtain right and justice freely and without purchase, completely and without denial, promptly and without delay." With these principles on their banner, they flung it to the breeze from the outer walls of justice. Interviews were held with the various committees of the public schools; public meetings were held in different parts of the State. addressed by Mr. Downing; discussion invited, challenged; objections called for in vain; petitions were sent to the legislature; before committees, time and again, Mr. Downing plead the cause of the children, their right to the enjoyment of equal school-privileges. He sometimes met open and fair discussion, when he presented such an array of facts, such irrefutable arguments, in such burnining eloquence, that, notwithstanding his distinguished *suaviter in modo*, his biting sarcasm soon left him without "a foeman worthy of his steel." They soon learned that "the firm rock from its base would fly"—as soon as he. In all these encounters, in personal conversations with members of the various legislatures with whom he met, and among men in the State, the measure made and was making rapid advancement towards that "consummation devoutly to be wished for" by every one in whom there yet remained a spark of self-respect or one ray of honesty and truth. By his eloquence, by his pen—"instant in season and out of season"—he moved forward with the strength of a giant. The Parkers, the Waughs, and the Banks' of Providence, and other noble ones of that city, stood by him in this work of solemn importance. Some of the most intelligent men of the State were his friends and co-laborers. Dr. Wayland drew up a petition filled with unanswerable reasons, to be presented to the legislature, but would not sign his own name to the document which he had prepared.

From the first, those of the opposition neither slept nor slumbered. Every means which prejudice or malice could invent or wield, was employed

to defeat this measure. To accomplish this, prejudice among the whites was kept alive, their ignorance of the character and condition of the colored people kept up, the noble stand of Massachusetts misrepresented, and the facts in relation to the colored children in the public schools ignored or denied. The wily foe sought for aid and comfort among the victims of their hate and found some "fellows of the baser sort" abject enough to petition the legislature *not to grant* equal rights. A Benedict Arnold was found, a petition framed, the names of the vile, the ignorant, the names of the dead attached to it. It is said that a letter was written by a female who had long been a teacher of colored children, saying that seven-eighths of the colored youth were *so immoral*, that they would deleteriously affect and injure by their presence the morals of the children of the white school, if admitted among them!

Lying and slander and injustice for a time triumph. Colored children are in separate places, called schools, or in the streets, or in some few instances privately taught, or sent out of the State, for the enjoyment of those rights which are denied them at their own doors. We do not now intend to speak of the present schools, for we have not seen them all. Honest, manly discussion was music to his soul, but when, like Cesar, he saw those for whom he was battling stab his dearest honor, malign his motives, and it is said that his enemies applied the torch of the incendiary to his magnificent property, causing him a loss of some fourteen or fifteen thousand dollars, he said, "Et tu, Brute." and left the matter to other days, to other hands, to more auspicious times, when a nobler sentiment and more worthy deeds shall fill the minds of those whose interests are at stake in this matter.

Whatever might have been the feelings of those in Newport, who were made to feel the weight of his ponderous blows in this conflict, an honor has been conferred upon him by the city authorities, which will descend through the long coming years, and the wealth, the beauty, and the magnificence of the public, as it rolls up and down Touro street, the most fashionable promenade in the city, their eyes can see in handsomely cut letters, "DOWNING STREET," fronting which is his own home and the dear ones, for whose educational rights and privileges, in common with all the children of the State, he fought and toiled so nobly. When this State has a "Historical and Statistical Society," then shall many a name be mentioned, but none shall shine with more beauty, or inspire more enthusiasm, than the name of GEORGE THOMAS DOWNING.

Now in his prime, cultured and disciplined by wrestling with minds of great legal acumen, of historic research and practical ability, he is fitted to do more than a yeoman's duty where truth needs a voice, justice a defender, or the right a champion.

A. G. B.

Newport, R. I., March 24th, 1863.

The Slave's Heroic Friend.

REMARKS on the death of Rev. CHAS.
T. TORREY, by Amos Gerry Beman, of
New Haven, Conn.

"And devout men carried Stephen to his burial,
and made great lamentation over him."—Acts vii. 11.

In the records of the church, Stephen
is represented as the first martyr to the
Faith of Jesus.

He had in an address charged home
upon the Jews their guilt and sin in re-
jecting and crucifying their Lord—the
Prince of life and glory.

For this, they were filled with great
wrath; and stoned Stephen to death.—
Dr. Lardner considers this, and other
similar acts of the Jews, as riotous and
unlawful. He says: 'At this time the
Jewish people seem to have made no
scruple of stoning a man immediately,
without any trial.' Mr. Miller accounts
for their conduct in the following man-
ner. He says: 'Pilate having been dis-
graced, Judea seems at this time to have
been without a Procurator, Vitellius,
the Governor of Syria, was a man of
great moderation towards the Jews—
who were left now to themselves, at
least in their religious concerns, and
Stephen was their first Christian victim.'

A martyr—μαστος—is a witness, one
who by his death bears witness to the
truth of the gospel; or one who suffers
death in defence of any cause—one
who is put to death for adhering to his
awed principles. So says Dr. Web-
ster.

Why do we meet at this time to re-
member one who died in prison, where
he had been chained by those laws
which the state where he died pro-
nounced good? What is there in his
life, and sufferings, and death, marked
and peculiar, which should receive from
us a tribute of respect, and rescue his
name from infamy or oblivion and ele-
vate it upon the scroll with Truth's
Martyrs? Why should the friends of
God and of man, the wise and the good,
the virtuous and the pious, be called up-
on to cherish and respect his character?

Why should this be done, when to do
so involves an approval of those acts
which he performed and for which he
suffered and died?

Death is but the common lot of man-
kind. 'From dust thou art, and to dust
thou shall return,' is the solemn—the
stem—the inexorable decree of Heaven!

In the history of Mr. Torrey the cir-
cumstances which fill up and surround
the last years of his life, there are prin-
ciples developed, and for the defence of
which he fell a victim, which demand
an investigation; and if they are true,
then he was a martyr—a noble sacrifice
on the altar of Truth: if they are not
righteous principles, then we may pity
the folly which led him to avow and
act upon them,—or blame him for com-
ing in contact with those laws which
are made to guard and defend those in-
terests which the carrying out of his
principles invaded.

If I mistake not there is in this event
of Divine Providence, much to afford
profitable thought, and reflection—-the
soul of wisdom; in this event there are
lessons which the finger of God is wri-
ting on the historical pages of the times
in characters of fire, and which in the
great day, if not before, will be found
to have been intended as a warning,
solemn as the Eternal Throne! Les-
sons that all who run may read, and
all that read should run.

What was done by Mr. Torrey?

Here it must be remarked that in this
Christian and civilized land there are
three millions of slaves—immortal be-
ings made in the image of God—re-
deemed by the precious blood of his
Son Jesus Christ, and susceptible of
sanctification, and eternal life through
the power of the spirit and the truth.

These men and women and children
have all the rights and sympathies of
human nature vested in them by the
hand of the Almighty Creator,—they
are those who, in the language of the
Declaration of the American Independ-
ence, 'are endowed by their Creator
with certain inalienable rights, among
which are *life, liberty, and the pursuit
of happiness*;' but who are, in the lan-
guage of *slave law*, 'deemed, sold, ta-
ken, reputed and judged in the law, to
be chattels personal in the hands of
their owner, and possessors, and their
executors, administrators, and assigns,
to all intents and constructions and pur-
poses whatsoever.'—[2d Brevard's di-
gest, p. 229.]

This law is omnipotent, omniscient
and omnipresent to the system,—no es-
cape, no remedy, no hiding place, where
the 'star spangled banner' of the United
States floats aloft as a sign of dominion
over the soil, the spirit of this law in
various ways is felt, and through what
is believed by multitudes of the Ameri-
can people to be the provisions of the
constitution, the slave is seized and
held in bondage, the injustice and the
cruelties of which the sun never looked
upon before, or in the language of John
Wesley, 'the sum of all villanies.

If a slave therefore would be free and
enjoy his life, secure his liberty and
pursue his happiness, he must flee from
his native land, and under the protec-
tion of a foreign government find that
security and safety which is denied
him upon the soil of his birth. In the
light of the north star he must pursue
his lonely way exposed to continual and

alarming dangers, to fearful sufferings,
and deprivations,—liable to be pursued
by Christians with guns and blood
hounds—to be betrayed, or even taken
back and cruelly punished for attempt-
ing to pursue his happiness and secure
his liberty—all that gives value to life.

Amid all these difficulties and dan-
gers—amid the darkness and storms of
night, the tempests of day, through
swamps and valleys, over the moun-
tains and rivers, like Gideon's army
'faint but still pursuing' their lonely
way onward and still onward, weary
from toil and the want of rest—a prey
to continual fears and alarms, filled
with distress and anxiety, they
make their escape. Thus thousands
have,—and 'the cry' in Canada 'is still
they come.' In these perilous flights
from the rigors of republican slavery
to monarchial freedom, many have
found, and still find, the good Samaritan,
who seeing they have all their days
fallen among the theives who have robbed
them of their rights, robbed them of
their happiness, robbed them of mental
culture and moral enjoyments, robbed
them of the sweet charities of social
life and the sacred guardianship of civ-
il protection,—have given them the cup
of cold water and the crumbs of bread
which fell from the rich table which a
kind Providence has spread for them,
and often advice and money to assist
them on their perilous journey.

To do this to one of God's suffering
poor to rescue them from a worse than
Egyptian bondage is, in the view of
*some*, a crime, and in the eye of slave
law, a daring one, for the committal of
which there is no forgiveness—no mer-
cy—no pardon—no escape but in the
grave!

This is the deed which was done by
Mr. Torrey. Poor, trembling, bleeding
slaves were by him assisted in their
flight from the dark and frowning Bas-
tile of American Slavery—from the
merciless grasp of the Republican Eagle
to a shelter, and protection beneath the
eye of the British Lion.

'This is the head and front of his
offending—it hath this extent no more.'
We have no occasion—no wish to ex-
tenuate the matter, nor shall we set
down aught in malice, against those
who in this 'land of light and law'
have, for this deed of love and mercy,
pursued him to death, and offered him
a sacrifice to the bloody moloch of sla-
very. The deed has been done! The
tragedy is closed—the bloody drama is
ended. Let the great heart of human-
ity speak. Let Right, and Justice, and
Mercy set in judgment, and decide!

It is admitted, then, that the Rev. Chas.
Turner Torrey did at various times, and
under various circumstances of trial and
peril, assist slaves to make their escape;
they are guilty of no crime, but that of
wearing a hue upon their foreheads
which their *Creator* had placed there;
and be it remembered that the Declarat-
tion of American Independence declares
that 'all men are born free and equal,
and endowed by their Creator with cer-

tain inalienable rights, among which are life, liberty, and the pursuit of happiness.' Let it be remembered, also, that this deed was done, and these immortal beings—who were born in the light of the declaration both free and equal—were assisted to make their escape—not from the crushing despotism of Prussia—they were not the victims of Siberian banishment—they were not taken from the bloody hand of the Bashaw—not from the shadows of the mosque, where the alleluiahs of the false prophet are heard; no, this deed was not done on the shores of Algeri, nor in the wilds of Africa, or amid the horrid superstitions of the South Sea Isles, nor was it done long years since, and amid the darkness of the middle ages, where night's raven wing hung over the nations of the earth, the cresent has not been robbed,—but it was done in a land of light, of the Bible, of Sabbaths, where the genius of Christianity is pouring abroad its brightest splendors, illuminating all the relations of man in Heaven's own beams;—it was done where the Cross of Calvary is reared as a sign of hope and salvation to a lost world and of the opening of the prison doors to those that are bound and of deliverance to the captive! It was done while the voice of the living God was sounding in the ear of his servant, that of 'one blood he had made all the nations of the earth,' and it was done too by an annointed minister of the Most High, who had sworn fidelity and faithfulness to the laws of God's moral government.

**Was it right?**

Was it right to counsel and assist them to fly from the iron hand of bonnage to the land of freedom? Was it right to bring them on their way?—Was it right to lift up the finger of Hope and point them to the glorious north star which God has hung in the brow of night, and tell them to follow its rays and they would soon find themselves in Victoria's dominions where the soil is unmarked by the footprints of a slave? Was it right to say to the almost despairing heart of the father, and to the faint and weary spirit of the mother—'press forward, you will soon be where freedom is something more than a name on the lip? If this is not right then I ask for no sympathy for the memory of Chas. T. Torrey; let his name be covered with reproof—let it be cast out as evil—let it be an exile from the list of the good, and only remembered as one whose example is to shunned, and whose name is to be known only as one connected with crime, guilt and infamy, even though it be that he was led on to do the deed for which he suffered through the influence of a false and perverted sympathy.

But if he did right under the circumstances in which he was placed, if he only acted in harmony with those sympathies, which the hand of God had stamped upon his soul—if he had on his side the approving principles of

sound law, and eternal justice—if he acted in accordance with the dictates of the religion of Jesus Christ, the Redeemer—and if in consequence of deeds thus performed, he was seized, and crushed by the arm of unrighteous power and murdered by inches, then I ask that you give him an affectionate place in your hearts; and that his name be placed high on the calendar of Truth's noble martyrs with those who for the good of their fellow men have dared to do, and to suffer, and if need be to die.

**Was it right?**

It would seem after a moment's reflection, that a deed so full of mercy, and conferring such great blessing upon those who are thus rescued from slavery and placed in a land of freedom, was right. Once it is said, that in the theatre at Rome the words of Terence, a slave was heard—

> "Homo sum humani nil a me alienum puto."

The theatre was crowded with the representatives of many nations, and the sentiment called out thunders of applause. Human nature spake! humanity uttered her truthful voice!—The sentiment awoke the echoes that slumbered in the depths of the soul! The response was given from the purest regions of the heart!

But did Mr. Torrey do right? It is said that he transgressed law, that he violated the laws of Maryland and Virginia. What is law but a rule of right action founded upon the relations and constitution of things and beings which the eternal law-giver of the universe has in wisdom established? Says Lord Brougham in regard to the claims which the slave system sets up of property in man—and upon which the whole system is founded, and by which human beings created in the image of God are chattelized and imbruted, and changed into merchandize:—'Tell me not of rights—talk not to me of the property of the planter in his slaves.—I deny the right—I acknowledge not property. The principles, the feelings of our common humanity rise in rebellion against it. Be the appeal made to the understanding or the heart, the sentence is the same that rejects it. In vain you tell me of laws that sanction such a claim! There is a law above all the enactments of human codes—the same throughout the world—the same in all times—such as it was before the daring genius of Columbus pierced the night of ages and opened to one world the source of power, wealth and knowledge—to another unutterable woes, such as are at this day. It is the law written by the finger of God on the heart of man, and by that law unchangeable and eternal, while man despise fraud and loath rapine, and abhor blood, they shall reject with indignation the wild and guilty fantasy that man can hold property in man.'

This is the same great and fundamental principle which is found in the Declaration of American Independence, 'that all men are born free and equal,' a principle which clothes every man

with the right to 'pursue' his own 'happiness' to any extent, which does not lead him to violate the sacred rights of his fellow men. God has also declared, 'thou shall not deliver his master the servant, which is escaped from his master unto thee.' (Deut. xxiii, xv.) 'Therefore,' says the Saviour, 'all things whatsoever ye would that men should do unto you, do ye even so unto them; for this is the law and the prophets.' Mat. v, xii.

What, if your father had been a slave all his days, would you wish to have done for him? What, if your mother had been for many years in hopeless bondage, would you some friendly hand might do for her? What, if your brother had worn away his youthful vigor and his manhood's prime beneath the lash of the slave driver, would you choose for him? What, if your sister had been born to a life of unrequited toil, and degradation, would be your prayer and wish for her? What, if the chain—massive and strong—had been bound upon your own limbs, not at the command of justice but by the hand of injustice, would be the most fervent and sincere desire of your soul when you saw an arm that could save you from a life of untold wretchedness?—What would you have that same friendily arm do for the wife of your bosom? for your noble little boy? your sweet little girl? What would you do if one of the crushed and feebled slaves were to implore your assistance? What would you do with the voice of sympathy pleading within you 'to remember those in bondage as bound with them?' Could you refuse to do as you would wish another should do unto you if you were placed in similar circumstances? Is yours the iron hand that would blot from his brow the first beam of joy, and coldly strike from his mind the first ray of hope, as it began to smile, and picture happiness on his heart?

**Who was Charles Turner Torrey?**

Charles Turner Torrey was born in Scituate, Mass., Nov. 21st, 1813. At the age of four years he was left an orphan by the death of both his parents. He was received and educated by his maternal grand parents. He was educated at Exeter Academy, in N. Hampshire, and at Yale College, New Haven, and pursued his theological studies at Andover Seminary, Mass. He was settled in the ministry at Providence, R. I., where he continued only about six months, and then was settled at Salem, Mass., where he continued one year and a half.—he left in the month

of August, 1839. In 1842, Mr. Torrey was seized and imprisoned for one week by the slaveholders' convention at Annapolis in Maryland. He was arrested in Baltimore, June 25, 1844, and tried November 29, and 30, and on the 1st Dec., 1844. condemned and sentenced to the penitentiary for six years, upon the charge of enticing slaves to run away, and of assisting them to do so.—He was removed to the prison on the

8

30th of Dec. 1844. His health began to fail in the autumn of 1845. He died May 9th, 1846, having been in prison one year and ten months.

*Things to note in his life.*—His education.

He was often told, doubtless by his grand parents, as other New England boys are told, of the early history of this country. In his veins flowed the old pilgrim blood, and many a tale well fitted to stir his blood, excite his mind, and stamp the most vivid and living impression upon his soul, were told him—scenes of truth and power which were destined to live in his imagination in all their original freshness and vigor —scenes which would go far to shape his future character.

In the academy this same process was kept up and enlarged upon, for now, by his own reading and reflection, its thrilling scenes, its bright deeds, were incorporated into the elements of his thoughts, and destined to shed an important influence over the whole field of his meditations and reflections. The history of New England, in particular, is well fitted and does take a powerful and strong hold upon all there is in the human mind that loves the exhibitions of a sublime and patient suffering a disinterested heroic spirit in the secular or religious history of any people which have ever existed on the face of the globe.

Standing on old Plymouth Rock he had surveyed the events which stand up like columns of light amid the mass of corruption and oppression since the torch of the reformation waved from Luther's hand. Many an event in English history is immediately connected with the settlement of this country—many a trial for conscience sake, many a deed of heroic moral grandeur, of sublime suffering, of calm and patient endurance for Christ and for Truth's sake, many an effort to secure freedom civil and religious, which no tortures, no chains, no persecution, no thunders of popes, no power in thrones, no cruelties of the rack, no human vengeance could crush or destroy. He had read of the Hampdens and Sydneys, of the Miltons, the Knoxes, the Cromwells, and a host of others, before and since their day, which tended to develope and strengthen the holy principle of virtue in his mind. How could he read the pages of history and fail to learn that it was noble and generous and to be applauded to live for the good of his fellow men? What other lesson could he learn from the fourth of July orations and the celebrations of the landing of the Pilgrims on Plymouth Rock? What could he learn from pages of classic lore as he trimmed the midnight lamp to catch the great truths which the hand of genius has stamped upon them in 'thoughts that breath and words that burn?'

What else could the stern old Roman teach him? What else had the souls of Cato and Scipio to say? What oth-

er spirit breathes from the immortal Macro's verse? What other influence fell upon his mind from the sweet tones of Cicero's voice? Even the philosophy of Rome taught him the sentiment, 'fidelia justitia ruat cealum.' What was to be expected from a thorough acquaintance with the Greeks in their history and literature, their arts and sciences, their poetry and philosophy? Demosthenes had rolled the thunders of his eloquence over his soul, and the fire of Homer's page had baptized his spirit, while the philosophy of Socrates shed its dignified splendor upon his mind. He now in the school of the prophets commences the study of Theology. If he had drank large draughts from the PIEANIAN spring and plucked ever blooming flowers from the heights of Parnassus—if he had mused in Temp's vale until his mind was filled with the heinous, the beautiful and the grand, he now gathered gems and pearls of sacred lustre. Now he communes with Moses and David, with Isiah and Jeremiah, until the spirit of Hebrew grandeur and sublimity, the truth of Israel's God adorns and strengthens his soul. On these eternal heights—these sacred mountain tops blazing in heaven's own light—he mused until the 'divinity stirs within him,' the airs of Palestine breath upon his spirit, and hushed and moulded the powers of his mind into unison with the angels, and of God! He here walks in companionship with the son of the Most High. From the sacred pages, from the lips of his venerable instructors, from the hand of the eternal spirit

which had consecrated him to the service of Truth and of God, great and majestic principles of right moral action, were stamped in letters of fire upon his heart, the natural and legitimate, the intended design of which were to lead him to the performance of deeds sublime in their moral character.

Examined and licensed to preach the gospel of Jesus Christ, ordained and charged by the professed servants of the sovereign Judge, was it not to be expected that in his life, by his deeds, the very soul of action, that he would show that he believed the doctrines which he taught? Did not the declaration of Paul ring in his ears, 'If any man have not the spirit of Jesus Christ he is none of his?'

Is it any wonder then, that when he saw the oppression in this land that his spirit was stirred within him, that he was moved with compassion for them? Is it any wonder that he should become a mouth for the dumb? Is it any wonder that he should feel for those in bondage as one bound with them? Is this any wonder when he heard the voice of his Saviour and Judge saying, 'therefore whatsoever ye would that others should do unto you do ye even the same unto them. With him to hear was to obey. He resolved to consecrate himself to immediate emancipation.

With a mind of more than ordinary

power, polished and enriched by a liberal education, qualified to investigate and compare, to reason and to judge able, easily and eloquently, as well as clearly and powerfully to express the great and glowing thoughts of his magnanimous soul with his pen or tongue; he soon as a lecturer, a writer, and editor acquired high distinction among Freedom's Spartan Band. Having girded on his triple armor of light and truth and love, he paused a moment. A sorrowful wail came up from the South, and fell in accents of woe upon his heart. In looking o'er the land, he saw bowed down to the earth under a weary load of oppression, the hearts of poor old fathers crushed,—he saw the mother's bosom rung with anguish,—he saw parents torn cruelly from their children, sold and separated to meet no more until the last great day! He saw the tear on woman's cheek tell in eloquence sincere of deeds of shame and wrong which their tongues might not utter. He saw the darkness which rested upon their souls in clouds of moral gloom, which left their immortal minds to group in ignorance down to the grave. He saw them before the burning bar of eternal justice, and heard the righteous Judge saying, 'inasmuch as ye did it not unto one of the least of these my brethren, ye did it not unto me!' He knew the pulpit was silent, that the press was dumb, or perverted, that on the side of the oppressor there was power—that coldness and scorn were heaped upon the heads of those who plead the cause of the slave—that the ponderous weight of the general and state governments were upon him—that long years of darkness and sorrow had been his bitter lot—that the voice of the multitude cried there is no hope, they were born to be slaves, the Bible sanctions it, that is property which the law declares to be property and two hundred years have sealed and sanctified slavery—that it is wrong to vote against slavery, or to preach against it, or pray against it, even where Christians meet to pray for the conversion of the world!—that the gains of oppression were the legitimate means to be used for the salvation of the heathen in foreign lands! These things he saw,—and while he saw them he heard from the throne of eternal mercy a solemn voice inquiring:

> 'Shall tongues be mute, when deeds are wrought

> Which well might shame extreamest Hell?

> Shall freedom lock th' indignant thought?

> Shall Mercy's bosom cease to swell!

> Shall honor bleed?—shall Truth succumb?

> Shall pen and press, and soul be dumb?

> 'No—by each spot of haunted ground,

> Where Freedom weeps her children's fall—

> By Plymouth's rock—and Bunker's mould—

> By Griswold's stained and shattered wall—

> By Warren's ghost—by Langdon's shade—

> By all the memories of our dead!

> 'By their enlarging soul which burst

The bands and fetters round them set—
By the free Pilgrim spirit nursed
Within our innmost bosoms, yet—
By all above—around—below—
Be” mine “the indignant answer—no!”

He was arrested, as we have seen, on the 25th of June, 1844, and on the 30th of December, placed in the penitentiary at Baltimore.

Now cut off from a life of physical, intellectual and moral activity—from the social enjoyments of his own fire-side—from communion with kindred spirits, his health began to fail. Aware of this, his friends raised the money to pay Heckrotle for his slaves, if by that means Mr. Torrey might be released and placed in Philadelphia. His wife, the daughter of Dr. Ide, petitioned the Governor of Maryland for the release of the husband of her youth, and the father of her little ones. This petition was signed by some of the most distinguished men in Massachusetts—it was sanctioned with the certificate of the physician of the prison, that unless Mr. Torrey was soon liberated he could not long live :—but no ! there was no mercy for him ! The slave pirate from the coast of Africa, or the forger, may be pardoned, but not the man who had dared but to assist to a land of freedom the toiling bondman ! 'The petition of that wife and mother—the prayer of those little ones, that their father might be released, and if he must die, die on the bosom of those whom he loved, and who would cheer and soothe his parting hour with the voice of sympathy and affection, was coldly—sternly—crucially denied !

This was hard, for

“On some fond breast the parting soul relies,
Some pious drops the closing eye requires.”

Who would wish to die among strangers? Slavery prepared this bitter cup for Mr. Torrey, and then pressed the poisoned chalice to his dying lips !

The state of his mind.

You are now to behold him, emaciated and worn, in the sick room of the prison. His wife is not there with tender hand to minister to his wants; no sister is there with sweet assiduity to cheer his drooping spirits; no brother to support his weary head; no father to sympathize with him in his sufferings; he has no mother there—she died long, long ago; his little ones could not be there, even to kiss the brow of their dying father; and the friends whom he had ‘bound as with hooks of steel’ to his soul, were not there; no—no,—he is far from the place of his childhood and youth—far from his loved New England; and all earthly hopes of seeing the scenes of nature, the lofty mountains, the rich valleys, the broad rivers, the smiling landscapes, the lovely villages, and the busy cities with which he had been conversant, are now, cut off forever ! He shall gaze on bright and beaming stars no more !—The sun’s golden rays shall bless him

again never. The sweet music of the birds for him exist not. There he is on his pallet of straw—surrounded by felons, a prey to the ravages of disease. Never again shall the loved voice of his wife thrill his soul; the tongues of his little ones he shall never hear; their faces he shall never behold; their affectionate grasp he shall feel never more. The hope of these things so dear to the heart of man when away from home, fades, and die in his heart! The hollow cough—the hectic flush, are there. His intelligent mind understood these signs. His wife, unable to visit him, commissioned her brother to carry him her last message, and to say to him that she loved him still; that for him her heart, though sad, weary and broken, beat truly; and to bid him an affectionate adien until kindred spirits should meet in realms of light and glory.

‘The church at Worcester, Mass., of which Mr. Torrey was a member, sent him their Pastor, the Rev. Mr. Smally, to comfort and cheer him. He administered to him the Sacrament of the Lord’s Supper. The scene was solemn and impressive. The soul of Mr. Torrey was filled with peace and joy. Says one who was present, ‘I have scarcely ever seen a death-bed more triumphant.’

In view of the language of our Savior concerning those, who in this world of trial had been sick and in prison,— ‘he might have thought of me,’ said Mr. Torrey. Yes, and he did think of thee, thou noble suffering one in Freedom’s cause. He saw thee in that trial hour, and said, ‘it is enough—come home,’ and he sent his angel to bear thy spirit up to the mansions of peace, ‘where the wicked cease from troubling; and the weary are at rest.’ He fell asleep in Jesus on the 9th of May.

The lines of Whittier, Freedom’s poet, on the death of President Wm. B. Storrs, are in a good degree applicable to Mr. Torrey.

“Thou hast fallen in thine armor,
Thou martyr of the Lord,

“Thy last breath crying “onward!”
And thy hand upon thy sword.

“The haughty heart denyeth,
And sinful lips revile;

But the blessing of the perishing
Around thy pillow smile.

“When the refuges of falsehood
Shall be swept away in wrath,
And the temple shall be shaken,
With its idol to the earth,—

“Shall not thy words of warning
Be all remembered then?

And the now unheeded message
Burn in the hearts of men?

“Oppression’s hand may scatter
It nettles on thy tomb;
And even Christian bosoms
Deny thy mem’ry room:

“For lying lips shall torture,
Thy mercy into crime;

And the slanderer shall flourish,
As the bay tree for a time.

“But where the south wind lingers,
On Carolina’s pines;

Or fall the careless sunbeams,
Down Georgin’s golden mines.

“Where now beneath his burthen,
The toiling slave is driven;

Where now a tyrant’s mockery
Is offered unto heaven.

“There shall thy name be spoken,
Redeemed from falsehood’s ban,
When the fetters shall be broken,
And the slave shall be a man.”

Thus, on the 9th of May, 1846, the spirit of the beloved Charles Turner Torrey took its flight from earth, and I doubt not to heaven. In a coffin prepared for the purpose his body was taken to Boston, and after appropriate and solemn religious services, it was by ‘devout men,’ as was that of Stephen, carried to its burial—to its final resting place, until the archangel’s trumpet and the voice of God shall bid it arise. It now slumbers in Mount Auburn, the place of Boston’s honored dead, where an appropriate monument is to be erected, bearing an inscription that shall tell why he suffered, and when and where he was *murdered*. Do not say that he was not murdered. When Heckrotle was told that his health was failing, and that what was done for him must be done quickly or he would die, with an oath he said, ‘then let him die!’ The Governor was informed that unless he was soon released he could not long survive, and when he made an official visit to the prison, the papers stated that he never deigned to look upon Torrey, or speak to him. What but a spirit of hatred and malice crying for vengeance does this manifest? Higher than human authority declares that ‘he that hateth his brother is a murderer.’ Torrey was murdered by the spirit of slavery.

### Think of his family.

What a ‘change has come o’er the spirit of their dreams!’ The furnace of affliction which the slaveholders have by the cruel murder of Mr. Torrey prepared for them, burns with fearful intensity. Think of her in her father’s house before these evil days came, where all the intellectual, moral and social enjoyments which bless and sanctify so many New England homes, were hers; you are to follow her steps of light and joy through the dreams of love until she stood before the altar and plighted her hand and heart to the object of her choice for the journey of life. How bright its first pages opened to her view! Her husband a man of high intellectual endowments, of rich and varied learning, and of lofty moral principle, a minister of the gospel with talents which, when the years of experience should have polished, would fit him for a wide and noble field of use.

fulness. She saw him in the pulpit, and heard his voice in praise, in prayer and in the proclamation of the truth—she saw him in her own house and was happy! A few years pass away! She knew that he was engaged in pleading for the redemption of the slave; but what were her sensations when she heard that he was arrested in Baltimore? What were her emotions when the time of the setting of the court drew nigh? With woman's devotion she flew to his side, and was present at his trial. She saw the stern looks of the cruel men by whom he was surrounded, thirsting for vengeance. She saw the cold frown, the withering sneer on their iron features, and heard the hoarse growl of bloody minded defenders of slavery. She heard those laws which are more bloody than Draco's code, placed above the laws of God—the mandates of Heaven. She saw the State's Attorney turn to the husband of her youth and with bitter sarcams say to him, 'Vain man, who taught you that the laws of God were to be obeyed before the laws of man?' This is the true spirit of slavery, the spirit of old Pharaoh, who said, 'who is the Lord, that I should fear him?'—The Bible Society, and Foregin Missionary Board, perhaps may yet learn that the knowledge of God and the supremacy of his law are to be taught this side of China or the Sandwich Islands, and in other places than Constantinople and Ceylon. 'Vain man, who taught you that the laws of God were to be obeyed before the laws of man?' Would to Heaven that Torrey might have been permitted, like Paul, before a heathen court, to reply for himself, and would to God that even the voice of truth might declare the doctrine as is taught in Yale College, at Andover, in all the pulpits of New England, by all the churches of America! But alas! when will the voice of truth dare utter such a voice before God and the universe? What must have been her feelings while the infidel sentiment was uttered as the presiding genius of the place—uttered in a professed court of justice! what were her feelings when she heard him condemned? then came the parting, the last shaking of the hand, the last fond pressure, the last grasp, the last kiss, the last adieu, the last lingering look,—they part!—She returns to her desolate home,—she to be the companion of felons. What bitter and burning thoughts of anguish fill her mind! How could she meet her little ones? What could she answer when they ask mother, where is father? and when will he come? Alas, poor little ones, thy father shall never come; you shall behold him no more until you behold his lifeless form in the coffin arrayed for the tomb! That sad hour will soon come! It has come and passed. They have followed him

to the house appointed for all the living. How lonely and sad are their hearts now. Have you not seen the widow smitten by the storm which tore from her hand the oak upon which like an ivy she leaned. Now the bitter past is her sad inheritance, the deeper in its gloom from the brightness with which life commenced.

“O what is memory, but a gift,
Within a ruined temple left,
Reminding what its beauties were,
And then presenting what they are?
Oh tell me not that memory
Sheds a joy o'er the past;
What is revealed by faded flowers,
Save that they could not last?
Were it not better forget,
Than but remember and regret?”

How often at the twilight hour will her little ones climb her knee and ask for their father? What must she tell them that slavery has done; and may the grace of God sustain her, as but too often the great deep of her soul will be broken up by the almost unconscious prattle of her innocent little ones.

“Devout men carried Stephen to his burial, and made great lamentation over him, not for him. In the case of Mr. Torrey we shed no tears for him but for the slaves for whom he died—for the murderers who have sacrificed him—for the country disgraced and shamed in the eyes of the nations of the earth—as a testimony of approval of his principles, and generous sympathies for his heroic deeds, his patient sufferings, as a tribute to his memory which is precious, as an honor to his talents which were consecrated to humanity, to show the country and the world that all have not in this land ‘bowed the knee to the dark spirit of slavery,’ no, we weep with the widow and the orphans; but all cannot repair the wrong which has been done them.

“Can storied urn, or animated bust,
Back to its mansion call the fleetest breath?
Can honor's voice provoke the silent dust?
Or flattery soothe the dull, cold ear of death?”

### Three Remarks.

The principles which he held, and for the maintenance of which he was slain, are true, and must be sustained and vindicated.

He held the principle that all men are born free and equal; and that they are endowed by their Creator with certain inalienable rights—among which are Life, Liberty and the pursuit of Happiness. In the light of this broad and eternal declaration of truth, there is not a slave at the south who has not the right this moment to leave behind him his fetters, his whips, his chains, and march forth to Freedom.

Says Sir William Blackstone, “these rights which God and nature have established, and are therefore called natural rights, such as Life and Liberty—need not the aid of human laws to more

effectually invest them in every man than they are; neither do they receive any additional strength when declared by municipal law to be inviolable. On the contrary, no Legislature has power to abridge or destroy them, unless the owner himself shall commit some act which amounts to a forfeiture.”

I need not stop here to prove that the Bible—the religion of Jesus Christ invests every man with these rights. If this is a true principle then, it ought to be sustained; it ought to be vindicated whenever or wherever it is called in question.

Every human being has an interest in its vindication. Here the voice of universal humanity speaks out—the call of justice is heard above all party or sectarian prejudices—the eternal sympathies of the heart—the clear deductions of the reason speak in harmony; and by all that is sacred in our own homes and happiness to sustain and vindicate this principle. The call is from the soul and its immortal interests; from the past—from all the future hope of man—from the universe—from the down-trodden and crushed slave amid his blood and tears—from the living God to maintain and uphold and defend this principle! To you shall the appeal be made in vain? Will you pass the call unheeded by?

This was the noble Torrey's principle, and for acting upon it he was slain! in America and in the nineteenth century! As a truthful principle it must be, and will be maintained until the time shall come when on Columbia's soil it will be true as Cowper declared of Britain—that “Slaves cannot breathe in England.”

May the period soon come when the language of CURRAN shall be true here: “I speak” said he, “in the spirit of British law which makes liberty commensurate with and inseparable from British soil; which proclaim even to the stranger and sojourner the moment that he sets his foot upon British earth, that the ground on which he treads is holy, and consecrated by the genius of uni-

versal emancipation. No matter in what language his doom may have been pronounced—no matter what complexion incompatible with freedom an Indian or an African sun may have burnt him—no matter in what disastrous battle his liberty may have been cloven down—no matter with what solemnities he may have been devoted upon the altar of slavery; the first moment he touches the sacred soil of Britain, the altar and the God sink together in the dust—his soul walks abroad in her own majesty—his body swells beyond the measure of his chains that burst from around him, and he stands redeemed, regenerated, and disenthrall ed, by the irresistible genius of universal emancipation.”

2. The power which destroyed Torrey must be overthrown.

From year to year, in all the appropriate operations which the friends or foes of human slavery have put forth in this country—the great evils and the daring wickedness of the slave system are manifested more and more. It is showing itself at war with a republican form of government—with the church of Jesus Christ—with domestic prosperity—with the education of the people—with their happiness and their rights, and it makes this otherwise glorious land a by-word among the monarchs of the old world, and it exposes the nation to the wrath of God. "Enslaving men," says the venerable Dr. Beecher, "is in the first instance sinful by their doctrine, but he that takes up and perpetuate the crime, is guilty of no wrong, though the cause of slavery is sent down through the slave population till the judgment day!" Will some of them tell us at which link in this horrid chain the wrong loses its nature and becomes right? I tell you at whatever link the slaveholder lays hold of for the purposes of slaveholding, it will attract the electricity of God's wrath." Is not the doctor right? Years ago Jefferson said that he trembled when he remembered that God was just, and that his justice could not sleep forever! Washington, in speaking of the wrongs and injustice of slavery, says: "There is not a man living who wishes more sincerely than I do to see a plan adopted for the abolition of it; but there is only one proper and effectual mode by which it can be accomplished, and that is by legislative authority; and this, as far as my suffrage will go, shall not be wanting."

Had they lived to see and hear what we do, what would have been their feelings? Look at the action of the General Government, the State Legislatures, ecclesiastical bodies, newspapers, the murder of Lovejoy, the burning of Walker's hand by "a northern man with southern principles," the mobs, the destruction of Pennsylvania Hall, the cruel imprisonment and death of Torrey, the annexation of Texas and the war with Mexico, the increasing number of slaves, and tell me if the power which has caused all these bloody things, and ten thousand more, should not itself be destroyed. Does not the voice of duty demand the utter destruction of the great Bastile of American Slavery?

> "Up then in Freedoms manly part,
> From grey beard'd eld to fiery youth,
> And on the nations naked heart,
> Scatter the living coals of truth!
> Up, while ye slumber deeper yet,
> The shadow of our fame is growing,
> Up while ye pause—the sun may set,
> In blood around our alters flowing."

3. *Torrey has not suffered and died in vain.*

In this event we reccognize the hand of Providence—we may not be able to solve all the questions that arise in the mind—the clouds that surround it may

be dark, yet there is light in their bosom, for the throne of God is there—bright with the spendor of His wisdom and goodness. This event is a part of his wonder-working Providence, which will bring slavery and all its abominations to an end.

> "God moves in a misterious way,
> His wonders to perform,
> He plants his footsteps on the sea,
> And rides upon the storm."

No, Torrey has not died in vain; as well might you say, that DeKalb and LaFayette, and Kosciusko, and Luther, and Washington, or any one that has toiled nobly, and lived faithfully, for the good of the human race, have died in vain, whether they perished by the hand of violence—or went down to the grave full of honor and length of days.

No man that lives the embodiment of a great truth, or dies in defence of a great principle, lives or dies in vain, under the righteous moral government of God, The slave power that smote Torrey, reached and crushed him through the tripple armor in which he was panoplied of Righteous Law—the

Declaration of Indipendence, and Religion of Jesus Christ.

What though the body is slain—a Phenix spirit shall arise from his ashes, which shall fire the hearts of freedom's host, and never there for a thousand battles. From his tomb at Mount Auburn, a voice shall go forth and thunder in the North, and in the South, at the East and the West, waxing louder and louder like the genius of the storm. until slavery's alters are destroyed. He shall be remembered. Those who through him are now enjoying their liberty, will remember him as their noble benefactor. He shall be honored even in Baltimore the monumental city—for him a monument shall there yet arise, and Maryland shall reccognize him as one of her best friends, and in her college halls her sons shall wreath his brow with the garlands of praise. In the Temple of Humanity, which the friends of God and man are rearing—on its loftiest columns in letters of gold his name shall be inscribed. It shall be enbalmed by the radiant hand of genius, and consecrated by the inspirations of the Poet. It shall be told in the forest of Canada, and on the shores of Africa, it shall be known in the isles that "gem the blue sea," and in the halls of Europe. It shall be hailed by the oppressed as a bright star—betokening the speedy coming of Freedom's glorious day. It shall be a watchword of hope to the faithful that slavery's night is fast passing away.

And in the great day, when the slave and his oppressor shall appear at the Bar of Justice—when he shall up his then, unfettered hand and tell the story of his wrongs; and when the record

ing Angel shall reveal the efforts which Torrey had made for his redemption, the judge will say amid an admiring universe—"In as much as ye did it unto one of the least of these, my brethren, ye did unto me." Then I had rather be Torrey then the court that condemned, or the people that approved of his condemnation. May not the blood of Torrey as *as well as that of the slave, then cry against you.* May you be able to show that you have not lived in vain!—that you have not sanctioned a system, which murdered him—that you have not been silent when the deed was done—

> "For hear it ye tyrants hear this truth sublime,
> He that allows oppression shares the crime."

pr
th
u
p
v
a
l
t
i
a

## The Colonization Society.

"The more you endeavor to improve the condition of these people, the more you cultivate their minds, (unless by religious instruction,) the more miserable you make them in their present state. You give them a higher relish for those privileges they can never attain, and turn what we intend for a blessing into a curse. No, if they must remain in their present situation, keep them in the lowest state of degradation and ignorance. The nearer you bring them to the condition of brutes, the better chance do you give them of possessing their apathy."

So says HENRY CLAY in the Colonization Journal for July 1847, p. 9-10.

What friends the colonizationists are to the colored people in these United States,—wonder why they do not win their confidence?

Was not this Society established out of pure and disinterested love?— Are they not all our most devoted friends? Why not believe they are? Do they not say they mean to do good? In a communication styled "Great Britain and Liberia," written by the late Judge Upsher, and copied from the New York Courier and Enquirer into the New Haven, Ct., Daily Herald, of Thursday, March 21, 1844, the following authoritative declaration in regard to the object of the "American Colonization Society," was made. This communication was written by Mr. Upsher to Mr. Fox, at that time the British Minister at Washington. It says, that Mr. Upsher "gave a brief history of the settlement" of Liberia, "stating that it was established in 1821 by the American Colonization Society, a voluntary association of American citizens, by a fair purchase of the territory; that its object was to introduce civilization and Christianity into Africa—to RELIEVE THE SLAVEHOLDING STATES FROM THE INCREASE OF FREE BLACKS—to improve the character and condition of the blacks themselves, and to furnish an asylum, safe and comfortable, for those who wished to leave the United States."

What is meant by a "fair purchase of the territory" is not stated—but is left to be seen in the light of the fair purchases made of the Indians in the early history of this country, or perhaps more recently in Georgia—and perhaps Florida, might shed a little light,—and

Texas is an example of the way the Anglo Saxon race acquire territory.— This was one "object,"—another was "to introduce civilization and Christianity into Africa." A good object, most certainly; but alas, how has it proved but "hope deferred." If civilization had been their "object,"—if they meant to reach or secure this through the influence of Christianity, why did they not take the same means which have been used to accomplish a similar object at the Sandwich Islands? "Like causes produce like effects." In those Islands the genius of Christianity, with her features radiant with the charms of celestial peace and love, went forth, and darkness fled away, and the wilderness bloomed and smiled as the Paradise of God. Why have not thoroughly trained missionaries, and these alone, been sent to accomplish the same benign and glorious work on the shores of Africa? Why send those for whom there is no hope in this land of civilization and Christianity? But still another "OBJECT" had in view by these

gentlemen dawns upon our vision—an object doubtless *very dear* to their tender hearts, while breaking over the woes of Africa and lamenting the hard fate of her children in exile, and that object is to “relieve the slaveholding states from”—what? their slaves, and their *SIN* of slaveholding?—oh! no,— but to “relieve” them of “*the increase of free blacks!*” Yes, this was an object with these slaveholders, as many of them were—this brought them together—this is the moral affinity which holds them together—this is the animus of their association. They see in the free people of color the elements of future trouble unless the slaves are set free. Of the power and wish of this society to improve the character and condition of the colored population, we have only to know that if we remain in this country, “*THE NEARER WE ARE BROUGHT TO THE CONDITION OF BRUTES THE BETTER!*”

That Liberia is an asylum safe to many who go, is undoubtedly true,— safe as the grave and as comfortable as the tomb.

Whenever colonization meetings are held and speeches made, let the object of the society come up before the public—let it be understood that they want money to send away the free colored people whom they have called in their publications time and again a “nuisance,”—let it be remembered that they wish to relieve slaveholders from the alarming presence of the nominally free in their midst,—let it be remembered that if we will not go, the society says, “the nearer we are brought to the condition of BRUTES the better.”

Let it be remembered that the Connecticut Colonization Society, in an address, published to the world as fact, that “the habits, the feelings, all the prejudices of society, prejudices which neither refinement, nor argument, nor education, nor religion itself can subdue, mark the people of color, whether bond or free, as subjects of degradation, inevitable and incurable.”

What dear friends the Colonizationists are to the colored man! May Heaven save us from our friends while we watch our foes!

## Success.

How much of our success in life depends upon our fidelity and faithfulness in the discharge of those duties incumbent upon us.

All have something to do, or should have, by which they are to gain their daily bread; and, in most instances, every one chooses his own field of labor. Having entered upon it, all depends upon the enterprise and perseverance with which he fulfills the duties which now devolve upon him.—If he would prosper—if he would be successful, he must give his business the benefit of his own personal presence and supervision. Many, and especially young men, are too apt to think that they may omit some of what they are pleased to call the drudgery of their business, that they may avoid some of the weary routine, which claimed and received the unwearied inspection of those who have been successful in life—and who from a small beginning, and often from no beginning but their hands, a knowledge of their business, and a sound moral character, have arisen to an honored station in society.

"Keep your shop and your shop will keep you," is an old adage, which should be written where every man in business may read if. When men complain of dull times, and of hard times, a little inspection will often show that they have given that time to amusements, and squandered away that money, which should have been devoted to the payment of their creditors, or the enlarging or perfecting their business relations, for the gratification of their passions and appetites. Let every man keep a clear eye upon all his business matters, and faithfully and punctually meet all the engagements which he makes—let him go on and persevere, amid all the obstacles which may present themselves in his path—let him show to the community that he is in possession of that sterling weight of character which an intelligent community is not slow to discover nor backward in rewarding—and with the blessing of Providence he will be successful.

But if he neglects his business and disappoints those who have confided in him—if he fails to give a personal inspection to all the affairs of his establishment—he need not be disappointed if in a short time instead of sailing along on the smooth sea of prosperity, his vessel is dashed upon the rocks of disappointment and ruin,—just what the voice of prudence and experience had predicted,—just what, in the very nature of the case, might have been expected.

## West India Emancipation.

The friends of freedom in Troy celebrated this glorious event with the good people of Hudson, on Monday, the 2d inst. They left the city of Troy in the nice little steamer Hope, Capt. Wakeman, which they had chartered for the excursion. The morning indeed was fine—the sun poured his rays abroad gloriously, robing nature everywhere with his golden smile. The company was all gladness and joy in passing down the river to Hudson, where they found many warm hearts ready to receive them, under the polite attention of Messrs. C. Vanhusan, J. Jackson, A. Scott, and J. Pell.

Having landed from the Boat, a procession was formed under the direction of the Marshall, Mr. F. Baker, of Troy, which proceeded to "Davis' Hall," where the assembly was called to order by Mr. W. S. Baltimore, who presided over the meeting in his usual gentlemanly style. The Brass Band, of West Troy, which accompanied the party and "discoursed sweet music," again poured out strains worthy the cause we had gathered to celebrate.—Prayer was offered, deep and fervent, before the Throne of Divine Grace, by Rev. Benjamin Webber, of Hudson; after which another tune was played by the Band, when an address upon the subject of "Human Rights," was delivered by Amos Gerry Beman, of New Haven, Ct. Mr. Webber, of Hudson, who had in England toiled with the friends there for twenty years before the West India emancipation was achieved, made some very appropriate and encouraging remarks. A procession was again formed and moved to the large and splendid Hotel kept by the very embodiment of a gentleman, D. B. Stranaham, Esq., who had a dinner all prepared, and who welcomed the company to his house in a manner which did equal honor to his head and heart. The company here were gladdened and cheered by the presence of Rev. J. Newton Gloucester, of New York city, who meant to have been present at the "Hall," but was detained by the slow movement of the boat.—At four o'clock all were on board the steamer Hope bound for the pleasant city of Troy. When near the city, the "Slave Mother's Lament," was sung most pathetically by a few friends whose hearts sympathized with the poor slave; and all who listened showed that pity for the suffering, and a determination to labor on for their redemption is deeply fixed in their minds.

At an early hour all found themselves at their own sweet homes, filled with deep gratitude, in view of what God has wrought, and hoping that the day will soon come, when in this land of "light and law," Freedom shall be proclaimed to all the inhabitants thereof.

Too much credit cannot be given to the Committee of Arrangements, Messrs. J. H. Davis, G. W. Gordon, and S. Jefferson, for the neatness, order and comfort which through them all enjoyed on the boat.

It was tenderly affected to see many fathers and mothers, who, in by-gone years, had worn the chains of slavery, mingling in the celebration, and rejoicing in what they had been permitted to see and hear;—may time deal gently with them, and before they depart, to be here no more, may the song of Freedom roll over Columbia's soil. The day passed away pleasantly, and the union and good feeling so happily existing between the citizens of Hudson and Troy, has been much strengthened, and long may it continue to exist. Together may they often meet, and stir up each others' pure minds by way of remembrance of those things which belong to their moral and civil elevation.

We have received "The Narrative of WILLIAM W. BROWM, a fugitive slave, written by himself and published at the Anti-Slavery Office, No 25 Cornhill, Boston."

The same sad story of wrongs and cruelties which a DOUGLASS and BIBLIOTHECA have told in the ear of sympathizing thousands, and which none can read or hear without feeling his whole soul aroused against a system of such vile oppression—such daring outrage upon humanity, and such an insult and mockery to Heaven—such blasphemy to the religion of Christ.—What a chapter will the narrative of American Slavery make in the book of God's remembrance in the last great day! How awful, that "holy men," in his name, "give Scripture for the deed"!

"Go teach as well
Of holy truth from falsehood born!
Of heaven refresh'd from airs of hell!
Of virtue nursed by open vice,
Of demons plagueing Paradise."

## Energy.

How much depends upon the energy which a man shows in the affairs of life. We know that it is often said, that "Circumstances make men"—a doctrine which we by no means subscribe to. Common sense teaches us to contemplate man as he is—in all the elementary powers that inhere in him and constitute him what he is, God's noblest work on earth. This every man is capable of doing. He knows—he feels—he is conscious of having powers, and susceptibilities, and sympathies—whether he exercises and gratifies them or not. Constituted as man is, with intelligence, reason and will, he finds himself placed amid other beings like himself; and it is among them, as well as amid the works of the material world, that he is called upon to act his part. He soon learns that whether that part is noble and praiseworthy or not—whether it sheds lustre upon the pure motives by which he is controlled, or gives painful evidence that the propelling power which hurries him along is generated by the baleful fires of a ruinous passion, that others will continue to act their part according as they have determined. It is wisdom then for every man to take a clear and correct view of things as he finds them, and calmly and deliberately consider what ought to be in the light of Eternal Wisdom; and then, by all the strength of a determined will—by all the power of unbending energy, wield all his influence in favor of the

RIGHT or the TRUE. In this way he will strengthen and develope the original element of his own nature, or show that the circumstances by which he is surrounded, instead of making him what he is, have only given him an opportunity to show forth the mighty powers that slumbered in his arm.

The developement of this energy manifest the true man. He is no dead fish, swept down the current of a corrupt public sentiment as the popular breath may chance to blow, but a live one, moving up the stream against wind and tide, borne forward by the native energy of a sterling character. Such a man can be depended upon. He

stands like an ocean-rock, unmoved amid the maddened roar of the angry surges that foam and break around him. Honest men crown him with their confidence and love. Without energy, distinguished goodness, lofty achievement, noble deeds, are not to be accomplished in this world; for, says Dr. YOUNG,

"None are supinely good."

But the energetic, the brave, the active, the true, accomplish life's lofty aims and achieve and work out its most glorious results. Go and, in the language of LONGFELLOW,

"In the world's great field of battle,
In the bivouac of life,
Be not like dumb driven cattle,
Be a hero in the strife."

D

## The National Convention.

One of the most prominent questions which has engaged the attention of those among us who have labored and who are still determined to labor on for the elevation of the nominally free, and for the emancipation of the slaves, for months past, has been the propriety of holding a National Convention. As far as we can judge, the most who have had any thing to say about the matter, at least those who have in their past life given evidence of their earnest determination to do something as well as talk, have all spoken in favor of the principle and the expediency of holding a Convention. Of the time and place there has been, there is, a difference of opinion among the most faithful and self-denying friends of Moral and Intellectual and Civil Freedom among us. This, perhaps, is incidental to our present position, although there is every reason why we should, as a people, see eye to eye and stand shoulder to shoulder in the stern conflict with the powers of darkness by which we are surrounded. In union there is strength, and in a multitude of counsellors there is safety. A moment's reflection will show any one that if we are to wait until every body is agreed upon a time and place, no Convention would ever be held. In these respects it must, if held, be at a time and in a place that will be inconvenient for some and an impossibility for others to attend. What shall we do then? Hold a Convention or give up the idea of one? We say hold a

Convention by all means. Let all that can come, and let them come prepared to lay the foundation of a future Convention in such a manner that the greatest number of the States may be accommodated. We are in favor of holding a GRAND NATIONAL CONVENTION every year, until all the peculiar disabilities under which, as a people, we labor in this land, are entirely and forever removed. We would have this Convention held, not in the crowded cities of the Atlantic States, but out in the country, sometimes at the East and sometimes at the West, when it would be a real sacrifice for any one to attend.

There, from year to year, we would have the representatives of our people from all places, assemble and consult upon the best methods to be employed for the achievement of our elevation. What, under the present circumstances, is it best for us to do? "I do not like the time," says one. "I do not like the place," says another. Well, what then? Do you not long for the elevation of the people? If you stay away from the Convention will that help the matter any? Will your example have an inspiring or a discouraging effect upon those that know you? Will it cheer on friends of the people or not? But you say—"The Convention is not, as to time and place, in harmony with my expressed opinion." Would not aner have said the same, if some other time and place had been selected?

Why not let every one now see what they can do to make the Convention, which will be held in October, the most glorious and efficient one which has ever been held? There is intelligence and love of Freedom enough, and self-denial enough, to bring together an assembly which shall do honor to our whole people, we most certainly think.

There never was a time since the first hour—that dark day for us when the first slave was brought to this country, which called upon us so loudly to be united and vigilant; to lay aside the spirit of disunion and come up as the heart of one man and strike a giant blow for Truth and Liberty.

From this hour let every friend of our elevation begin and collect and prepare thoroughly digested statistics of

our people.

Examine the Constitution—the laws
—the literature—the politics, and the
Religion of the State, county, town or
city, in which you live, in the light of
eternal Truth and everlasting Reason,
and send it up to the Convention if you
cannot come and bring it. What is
the number of the colored population
in the place where you live? How ma-
ny Farmers, Mechanics. Merchants,
Lawyers, Physicians, Ministers and
Churches. How many schools and lit-
erary societies—how many Temper-
ance societies, and Anti-Slavery soci-
ties? What are the Abolitionists do-
ing for the elevation of our people,
beside talking. What are the Coloni-
zationists doing, beside crying Africa,
Africa? What progress has been made
in correcting public sentiment in rela-
tion to Slavery. Come up, old men,—
veterans, whose voices have been heard
in all the other Conventions which have
been held,—come up, young men, in
your prime, and buckle on the armor,
never to be taken off until the battle is
fought and the victory won. Come up
from the East and the West, from the
North and the South—come up in the
spirit of Truth, Humanity, Freedom,
and God.

Come from the mountains and from
the vallies—come from the lakes to the
ocean—from the city and country, and
refresh your spirit and cheer your minds
by mutual counsels and sympathies.—
Come, and may the power of your uni-
ted voices roll over this guilty land like
living thunder, until every tyrant "shall
learn that man hath yet a soul and dare
be free."

Integrity.

Every one in society finds himself
placed in such relations to others of the
human family, that certain duties are
to be performed—obligations are to be
met, and responsibilities sustained. It
matters not that all these are not written
and defined in formal contract—it mat-
ters not that each item may not have
been set down in the bond—society de-
mands of each of its members, an hon-
est and faithful fulfillment of all the
duties implied and understood as be-
longing to the social compact; and
whenever an individual fails either
through neglect or design to honor
in all sincerity and fidelity relations to
the "common brotherhood," he will
find that the "common brotherhood"
will visit him for his iniquity by with-
drawing from him their CONFIDENCE.
The argus eyes of suspicion will then
be fixed upon him—henceforth he is a
marked man—shut out from the confi-
dence of those who have known him,
he must live an object of distrust to all
who have weighed him in the balance
of justice and integrity and found him
wanting in honesty and fidelity. "Con-
fidence is a plant of slow growth," and
can live only on the soil of integrity.
Integrity is the foundation upon which
society is built, and the ligament which
binds it together. Society must demand
—it has a right to demand—of all its
members, integrity of conduct in the
fulfillment of all trusts assumed or im-
posed upon its members. Wo to the
man that heeds not this reasonable de-
mand—who turns a dull and cold ear
to this righteous voice and violates the
sacred principles of integrity. We say
to all men, be men of truth, of justice,
of honor and integrity—discharge with
all fidelity the obligations which rest
upon you, and reap a rich reward in
the peaceful smiles of an enlightened
conscience, and in the firm unwavering
respect and confidence of an intelligent
community.

New York, July 20, 1847.

Mr. Editor—It is with much pleasure
that I take my pen to state that I spent the
last Lord’s day at Newark with the Rev.
E. PAYSON ROGERS, and his people. Not-
withstanding the intense heat of the weath-
er, a very large audience were present.
And I am informed by Brother Rogers that
his congregation has very much improved
in point of numbers—that much harmony
and peace prevail among them. There is
a fine number of young people there and
and from the interest which they manifest
they promise to become the glory and
strength of the church and society. The
genius of improvement is among them.
They have recently procured an organ for
for the assistance of the choir and the im-
provement of sacred music. Its "dis-
course" was "sweet last sabbath—all the
congregation appeared to be much pleased
with it. It was the first time it had been
used as the Pastor stated at the request of
the Organist, Mr. O’Fake. The Organ
together with the singing under the direc-
tion of the chorister Mr. Cook caused many
a deep and pure emotion of joy to arise in
gratitude to that God, who formed the im-
mortal soul, and gave it powers to love and
praise. May they still go on and prosper
—and may the spirit of all grace descend
upon all their hearts, and sanctify all their
minds—may peace and harmony long pre-
vail there, and when their toils and labors
on earth shall come to a close, may both
Minister and People meet in a nobler and
better world.

A. G. B.

For the Mystery.

THE NATIONAL CONVENTION.

MR. EDITOR:

I have seen with much joy, and watched with intense interest all that has appeared from time to time in your excellent paper upon the subject of a National Convention, especially the letters of Messrs. Vashon and Garnet, the spirit and kindness of which I admire, and regard as a good omen that a Convention of the right stamp will be held. The minutes of the Convention which was held in Buffalo in 1843, show that I was appointed as one of a Committee to take part in issuing a call for an other Convention to be held at such time as circumstances might seem to dictate. While I believe it was unanimously decided that the next one should be held in the city of Troy, New York.

There are many, undoubtedly, who would like to have it held there—while at the same time, the most who have expressed themselves in favor of a Convention in the Mystery, are in favor of holding it in the West, and not a few of the writers have decided in favor of Cleveland, Ohio. I have not taken my pen to join in any controversy. If a Convention shall be held in any place, and I have the power I shall attend it. There are some reasons why, as an individual, I should prefer to have the Convention at the West. I have long wished to see that part of our country, and mingle with the noble spirits that reside there. There are many reasons why we should hold a Convention; and I am in favor of having one held at regular periods of time, as may, after a thorough discussion, and mature deliberation, seem most desirable.

I hope that we shall have a Convention, and that some such plan will be marked out and acted upon—a plan united in by all who desire the improvement and elevation of the people.

My voice is for a *National Convention* this year, and my preference is for *Cleveland, Ohio*, as the place where it shall be held.

Yours truly,

AMOS G. BEMAN.

New Haven, Conn., June 23, 1847.

NEW-HAVEN, June 9, 1847.

Mr. Allen—

Dear Friend—When I left you I meant to have written you long before this, but my duties have pressed quite hard upon me.

Your papers have been duly received; and, as far as I know, they give universal satisfaction. The friends rejoiced to receive them, and are happy to think that your prospects are so fair and cheering. This is not the time for me to say what I think about the importance of the press. All I can say is, that our papers *must be sustained*; and there is, I trust, such an increase of *light and conscience* in the minds of "*our people in suffering*," that all those who have generously thrown themselves into the "imminent deadly breach," will find themselves most nobly and efficiently rewarded.

Let the whole country and the world see that we mean, to use the language that we have so often heard from President Green, "to seize and appropriate, and wield with skill and effect" the tremendous power of an intelligent press. Let our papers be sustained then, whether it be a "National Watchman" on the lofty summit of justice and truth, or the "Ram's Horn," echoing those sentiments which the ear and heart of oppression only fears—or the "Mystery," showing how we can live and flourish and strengthen amid the fires of persecution.

Yours, truly,

A. G. BEMAN.

### CHURCH DISCIPLINE.
—The New-York Observer suggests that churches should compel their members to pay their honest debts, and make it a matter of church discipline.

How much money would be left in the hands of his brethren of the South if they should pay those who have toiled for them for these many years without wages? If discipline should be applied to all that refused, how many members would there be in Southern churches? Has Henry (lay, since his baptism, done justice and showed mercy to his bondmen?

( far-right) FREDERIC DOUGLASS has become assistant editor of the Ram's Horn—an assurance that truth and argument will be found in its columns. Here, as elsewhere, may success crown his labors.

NEW HAVEN, CONN., June 24, 1847.

Mr. Editor—As it may gratify the friends of impartial freedom and universal liberty, and cheer them on amid their trials to know that something more has been done in this city, where public opinion, and the supposed self-interest of the inhabitants is on the side of the oppressor, to enlighten the mind and awaken the sympathies of the people in behalf of the oppressed and down-trodden. Our friend Henry Bibb has been here and held three meetings. His labors have been attended with a blessing. He has spoken to a larger number than any other speaker upon that subject in this city. He held two meetings in the Temple street church, which proved to be too small to accommodate the multitudes that thronged to hear him.

A committee was appointed which procured the Church street church, where the last meeting was held. There was a very large audience present. The pastor of the church, Rev. Edward Strong, opened the meeting with prayer, and read Mr. Bibb's certificates, stating that the facts and circumstances in his history were true; and that he was worthy of confidence. Mr. Bibb spoke an hour and a half, detailing his bitter experience as a slave, the cruel sufferings which he had endured, his scourgings, and separations from his wife and child, his mother and friends, by those who occupy a place in the professed Christian church, and some of them officers.

Ministers, Physicians, and Students, from all parts of the country listened with the deepest attention to the story of his wrongs. "Many eyes not used to the melting mood" freely poured out their briny flood. Many hearts that never before sympathised with the slave amid his outrages, felt that night, and will never cease to feel for the bondman while warm with life. All desire him to come again. While I cannot say that public opinion has been regenerated, it may be said that a good impression has been made and the door has been left open, so that other efforts may be made until the fundamental principles of the anti-Slavery enterprize shall be stamped upon all minds.

ESPERANCE.

NEW HAVEN, Con., June 28, 1847.

Mr. WATCHMAN:—The following resolutions were passed unanimously at the last meeting of the ministers of the Association of New Haven East, and ordered to be sent up to the General Association of Connecticut, with the request that that body should take action.

Resolvethere every human being has a right to the Holy Scriptures, and a right to acquire the learning necessary to peruse them.

That the people of the United States are under special obligations to supply the slaves of our country with the Bible, according to their respective opportunities and means.

That all laws which forbid the distribution of the Bible among the slaves of the several States, or the reading, or the acquisition of ability to read it by the slaves, are directly contrary to the laws of God, and therefore morally null and void.

That we are gratified to learn that contributions have been transmitted to the American Bible Society for the express purpose of enabling it to supply the slaves the Bible, which are to be called "the fund."

That we recommend to all our churches to aid this noble enterprise by special donations to this object, and urge the American Bible Society to prosecute such supply with speed and vigor.

They were accordingly introduced into that body at its meeting at Suffield, June 15, 1847. After they were read, Rev. G. W. PERKINS advocated their adoption in a noble and eloquent speech.

The first and second resolutions passed without much opposition, but the third one was strongly objected to. By some, it was thought that an Ecclesiastical body ought not to condemn those laws which had been enacted by a sovereign State! while at the same time, they all admitted that the resolution contained the truth. Others took the ground that it was inexpedient to pass it, it looked so much like preaching abolition— it would annoy the masters, who had been made a great deal worse by agitating this subject here at the North, and this made the condition of the slaves worse.

The final action of the body upon this subject is expressed in the following resolutions:

1. Resolved, That every human being has a right to the Holy Scriptures, and a right to acquire the learning necessary to peruse them.

2. That the people of the United States are under special obligations to supply the slaves of our country with the Bible, according to their respective opportunities and abilities.

3. That we are gratified to learn that contributions have been transmitted to the American Bible Society, for the express purpose of enabling it to supply the slaves with the Bible, and that we will cordially aid any efforts that Society may make in prosecuting this work.

A few things must have impressed themselves upon every "looker on in Venie and almost compelled him to think " was something rotten in Denmark," while if his heart was in the right place he would feel that "on the side of the oppressor there is power."

1. To see the evident emotion which the introduction of the subject created. There was evident in all parts of the house; and when the resolutions as sent up by the strict Association, were read, an attempt was characteristically made, to have them referred to a committee, which as all the past proves, would have been to prevent any thorough discussion of the resolution, if not any action. This motion was voted down.

2. How it appears, and how it sounds, to see the ministers of JESUS CHRIST saying that it is inexpedient for them to pronounce judgment upon laws which confessedly are in opposition to the laws of the kingdom. Christ, whose ambassadors they claim to be!

3. It wasimal to see how much more sympathy there was for slaveholders than for the poor slave. While listening to their remarks who could help asking, "Do they represent the blessed Redeemer? his spirit? Is this a specimen of the symptom for the poor and the oppressed which lives in his benevolent heart?"

4. What a false view of things does this present to the South. All expressed the opinion that the laws which forbid the reading of the Bible by the slaves of this country, are "null and void," yet they were unwilling to express that belief in the form of a resolution, and have it published with the minutes of the Association, where it could be seen and "read of all men"—where their "slaveholding brethren below," could learn their real sentiments! Is this dealing in all faithfulness and love with professing Christians at the South? How unlike the noble and generous stand taken by Mr. KIRK, who says in reference to giving the Bible to the slaves,—

"I moreover approve of your movement, because no righteous objection or obstruction can be offered to it. No man of men has a right to prevent any human being from learning to read, and from learning the word of God. And every human being has a commission from God to do all that is in his power to communicate that word to every other human being.

fact that there are laws enacted against it, whether in ancient Rome or in modern Rome, in Mecca or in Charleston, in no way affects our duty; and he that hinders us in this good work, must answer to Christ for it. I am, therefore, most cordial in lending my aid to encourage the American Bible Society in the work of distribution among the slaves of free America.

Enclosed is a slight testimony of my sympathy, to aid in defraying the expenses of the Committee.

Very respectfully,
EDWARD N. KIRK.

Boston, Feb. 20, 1847.

5. We see why we need not go to the South. There is much to be done here, and while there is much to encourage the heart, and show the friends of the slaves that their labors under God have not been in vain, there is too much of the spirit of slavery in Church and State to allow of rest or slumber.

ESPERANCE.

4

OUR NEW HAVEN CORRESPONDENT.

NEW HAVEN, Connecticut,
January 13th, 1851.

REV. S. R. WARD:

DEAR SIR,—I have only this week to say a few things, and one of the first is to express, as another has remarked, 'my hearty concurrence' in the course which you have adopted on the subject of Colonization to Africa. With deep interest I shall look for the articles which you are to publish from one of its friends and champions, and for the searching analysis which I am confident they will receive from your editorial pen. The whole subject I am sure will be of interest to multitudes. Once the whole colored population rose up en masse and set their seal of reprobation upon the whole scheme—its principles—its spirit—its object, and its mode of accomplishing its purpose. If we were wrong and misjudged—if we failed to understand its character and aims, or if it is essentially changed, let the facts be presented, its principles unfolded, the grounds upon which it now claims our confidence and support revealed. 'Give but the light, and Ajax asks no more.' For one, I am anxious to hear what can be said—to know what is the TRUTH. If the Society has accomplished any good, if it has improved the character of colored men, if it has benefitted Africa in that good, in that improvement, I rejoice as heartily as any one. But I want the facts that prove it—that prove its spirit and influence have benefitted the cause of Freedom in this country also.

The Union meeting—of which there was so much talk when you were here—has been held. Of its resolutions and speeches and speakers I will write anon. So far as it was designed to stop agitation, it has been an entire failure. The press is not silenced, the pulpit has not been struck dumb. Several ministers have spoken on the subject; but not one in favor of the Fugitive Slave Bill. Yesterday, as I am informed, the Rev. Dr. Woolsey preached a learned and faithful discourse from 1st Timothy, 1: 9, 10—'Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unhappy and profane, for murderers of fathers and murders of mothers, for man-slayers. For whoremongers, for them that defile themselves with mankind, for MENTSTEALERS, for liars, for purjured persons, and if there be any other thing which is contrary to sound doctrine.'

A few days since, Rev. Mr. Eggleston, who is supplying the 1st Church during Dr. Bacon's absence in Europe, very seriously disturbed the equilibrium of a Southerner who was present by his remarks on the subject of slavery. President Woolsey stated 'that slavery had been condemned by the whole Christian world.' In fulfilling my design in reference to the Union meeting held in this city, I shall have an opportunity of showing that it has not and cannot accomplish its design—and those who judge of the state of things here by what they read in the partisan political press of this city, will be entirely misled. Notwithstanding all the show and parade, the 'sound and fury,' it has 'signified nothing.' There are some here who have not and will not 'bow the knee to the dark spirit of Slavery.' Our concert of prayer for the enslaved, and for the moral and religious improvement of the nominally free, last evening, was fully attended. A statement of facts was presented—a brief history of those events which have transpired since our last month's meeting.

What a spectacle the arrest and condemnation of poor Henry Long presents! Seized on the 22d of December—a day celebrated by the descendants of the Puritans who landed on old Plymouth Rock; condemned on the 8th of January, at or near the time when General Jackson, with the assistance of many colored men, achieved his famous victory at New Orleans! What a commentary—what a theme for a thoughtful mind! 'Consistency, thou art a jewel!' How it shows the inconsistency and wickedness of the American people.

On the sixth instant, we had the privilege of receiving and sending on her way an interesting passenger from the land of chains and whips by the underground railroad—notwithstanding it was said by one of the orators in the Union meeting, that 'we have made some underground railroads—and have permitted it to be done—it is our DUTY to prevent their establishment.' But how? 'That's the question.' Alas, that property should 'take to itself wings and fly away!' Who will blot out the North Star? Yours, &c., A. G. B.

THE COLONIZATION SCHEME.

NEW HAVEN, Ct., Feb. 14, 1851.

REV. S. R. WARD:

MY DEAR SIR,—In my communication of January 13th, I just hinted my approbation of your course with the friends of the Colonization Society. Since I wrote you, we have had an address in one of our churches upon that subject by the Rev. Mr. Orcut, an agent of the Society. Quite a number were present, and his statements were of the usual Ex-Governor-Phinney stamp. The great embodiment of the Society, the Hon. HENRY CLAY, has also spoken recently, and is reported to have delivered himself in the following style :—

'What,' cried Mr. Clay, 'is to be done with these colored people? I again ask, what is to be done with them? They are here under our very noses; and in this District, in the course of the last ten years, they have doubled. In a number of the States laws are being passed—rigorous laws—of exclusion of them from their territory. Some States, indeed, are introducing into their fundamental laws, into their Constitutions, provisions against the reception of any free people of color within their borders. What is to become of them? I ask again. In the name of humanity and justice, what is to become of them? I see no other remedy than that of sending them back to the land whence their ancestors were taken; and I can conceive of no interest of any portion of the people of the United States that will not be benefitted by such transfer of the free people of color from the United States to Africa. The whites at the North will be benefitted—the whites at the South will be benefitted—the slaves at the South will be benefitted—the poor creatures themselves will be benefitted; for, instead of remaining in a country where they never can be elevated to the high social and political condition of the whites—where they must for ever remain a de-graded, corrupt and dissolute class—they can be carried to the country of their ancestors, and rise into an importance there which they will never attain here.'

The correspondent of the New Haven Palladium—a paper which has championed the 'Union' interest in this city—one of whose editors recited some of the lines of the 'godlike's' thunder most approvingly at the Union Meeting held here—thus writes from Washington of Mr. Clay's speech and the colored population of this country :—

'The subject of the colonization of Liberia with our free black population is receiving more attention than ever before. I hope there will be time this session for the consideration of this subject, and

with Mr. Clay to head the movement, we may expect something effectual to be begun, at least. His remarks a few days ago at the annual meeting of the Colonization Society were cogent and suggestive, and the feeling expressed on that occasion was highly commendable and encouraging. The present census shows an alarming increase of this class of miserable vagobonds in some parts of the country, especially in Virginia, Maryland, and the District. It is notorious that they are almost universally poor, wicked, idle and degraded, and their influence, not only on the slave, but on the white population, is exceedingly hurtful and immoral. And how can this be otherwise? They are set free without property, without education, without any moral training, and generally without occupation—for if any labor is desired, free black labor is never made use of so long as any other can be obtained. Of this great and growing evil, the Southern States will soon take effective measures to rid themselves. If the free colored people are not sent to Africa, they must all be driven into the free States. Would it not be well for the abolitionists to consider well the tendency of their doctrines? Instead of using every means to attract to and retain in the free States these members of humanity, they ought to go heart in hand to the work of African colonization. This measure must be taken if things go on as they have been for years past, or the North will be overrun with a population which they do not want and cannot manage to their satisfaction.'

With such sentiments constantly put forth in all places—with appeals constantly made to such prejudices—with allusions to the persecuting spirit which many of the people of the different States are making against us—without any rebuke, but manifestly with an approving smile, as if the existence of that spirit and its manifestation was a good reason why the Colonization Society should be supported—is it any wonder that the colored people should look with suspicion upon it, and upon all who advocate its principles, or intelligently lend it their aid and support?

Many of the true friends of Africa were cheered and strengthened on the first of this month by the presence and labors of Rev. GEO. THOMPSON, of the Mendi Mission. He has spent two years there, and his labors were abundantly useful.

He spoke once in the Howe street church—Rev. Mr. Love's; once in the College street church—Rev. Mr. Strong's; and once in the Temple street church. Would that all Christians in this land could hear him during his stay in the country! I hope man will avail themselves of the opportunity of becoming acquainted with the condition of that country, and then ask themselves *what duty requires*.

If any wish to benefit that benighted land, the way is open—an effectual one—through which they may enter and scatter broadcast the glorious, eternal truths of the gospel, uncontaminated with the blood of the slave.

Yours, &c., A. G. B.

HARD FOR THEM TO DISCERN THE
SIGNS OF THE TIMES.

WHOEVER has studied the 'effect which the FUGITIVE SLAVE LAW has had upon the various classes of persons in this country, must have been enabled, through it, to learn the characters of men, as they could hardly have been learned in any other way. Of all classes which have thus made a revelation of themselves, none have presented more astounding illustrations of the doctrine of 'human depravity,' than those who have been installed as the illustrators, teachers and defenders of truth and piety. While Drs. Cox, KREBS and SPRING, and a few others, have achieved their 'bad pre-eminence,' some of the religious editors have toiled faithfully in the same ignoble cause, and made a revelation of themselves equally abhorrent, not only to all the principles of justice, but to all the sentiments of piety and love. Among these the New York Observer can certainly claim the palm.

In that paper for February 20th, 1851, in an editorial upon the 'Conscience,' after enlightening its readers with its teachings, designing to prove that the conscience can be perverted, presents the North as the field, and many in it as illustrations in proof of the doctrine, in the following manner:

> 'In our view, the consciences of many at the North are perverted in the matter of slavery and the Fugitive Slave Law. The Constitution of the United States requires that persons held to service or labor in one State, under the laws thereof, escaping into another, shall be delivered up. This requirement of the Constitution met with no opposition at the time of its adoption; and was never believed by any considerable number of religious men at the North to be morally wrong, until recently it has been proclaimed that the slave owes no service to his master; and as a consequence, that it is wrong to deliver up the fugitive. This doctrine finds no support in the Bible. It is an infidel doctrine; it is an emanation of the doctrine of the social compact, which derives the authority of human government and human laws, not from the will of God, but from the will of the governed. It may be that we are to be punished for the pride of our hearts, and our vain glторing by being given over to a perverted conscience in this matter.'

When the Constitution of the United States was adopted, the provisions by which fugitives from service were to be returned, he says, met with no opposition. How that proves that its provisions are either in harmony, as interpreted by the Fugitive Slave Bill, with the principles of truth and justice, or that the consciences of those who adopted it were, on that subject, either enlightened by reason or purified by Revelation, or were coincident with either, the editor does not attempt to show. For the thousandth time, he declares that the doctrine that the slave owes no service to the master finds no support in the Bible. How I wish the editor and all who think with him on any of these points would prove that the slave is under a righteous obligation, according to the principles of eternal right, and according to the demands of God's revelation of his will to man, to yield 'service' or labor' to the tyrant of the South. The truth is, that in consequence of the light which the anti-slavery discussions have thrown upon the great and fundamental rights of man, the consciences of thousands have been awakened and enlightened, and the vile character of slavery is seen and hated 'with a perfect hatred.' The same effects are seen in the temperance reform, and in all the reforms which mark the progress and constitute the glory of the age. Owls may love darkness, and think that the eyes of the eagle are perverted because the noble bird thinks with Solo- 'a, 'to see the sun is pleasant.'

Amid the discussions which are to agitate America on the subject of slavery, the consciences of all the people will be 'perverted,' until it gains strength to embody its power in such actions, political and religious and social, as shall forever annihilate the whole system of slavery;—'the vilest,' said the venerable John Wesley, 'which the sun ever saw.'

Hypocrites may read the face of the sky and fail to understand the signs of the times—nevertheless, the times present signs full of hope and encouragement, that 'truth is mighty and will prevail!'

> 'No weapon formed against the righteous shall prosper.'

New Haven, May 13th, 1851.

A. G. B.

For the Voice of the Fugitive.

LETTER FROM REV. A. G. BEMAN.

NO. I.

NEW HAVEN, Ct., Feb. 25, 1851.

BROTHER BIBB: A copy of your paper is before me. What thoughts and emotions it awakens in my mind! "THE VOICE OF THE FUGITIVE!" —Yes, the Voice of the Fugitive from the oppressions, the whiſs and the chains, the mental blindness and moral ruin, which the great American nation infiſts upon God's poor. Thank heaven, there is a spot in North America to which the fugitive may fly and be safe. Thank God, he may there lift up his voice in freedom, and—blessed be his name—he may there, through the press, cause his voice to be heard far into this land, which has been to him a prison, and a land in which millions of his brethren still pine in sorrow.

Let the Voice of the Fugitive still and long be heard proclaiming the RIGHT and the true—let it be heard in the ears of the oppressors and tyrants in this guilty land. Let it be heard in a voice of encouragement and hope to many who will follow its sound from slavery to freedom. Let its voice be heard encouraging the friends or the bondmen, as it shall tell of the mental, moral, and religious improvement which is made in Canada. Let it tell of their wants, and the way in which friends here can assist them in their labors and toils to achieve their elevation. Many an ear will rejoice to hear the Voice of the Fugitive—many a heart will respond in sympathy, and aid the fugitive in Canada. God bless you, my brother, and cheer you in all your labors to break the hoods of the oppressed, and in all your efforts to encourage and stimulate the nominally free, to pursue the rugged, but noble path of SELF-IMPROVEMENT.

A. G. B.

LETTER FROM AMOS G. BEMAN.

NO. II.

NEW-HAVEN, Ct., May 15, '51.

Henry Bibb, Esq.; The sentiment once uttered by a slave, "I am a man, and whatever concerns man concerns me," permeated and baptized with the spirit of Christianity, is one, which meets I know with an approving response in your heart, as it has often found an eloquent defence by your tongue and pen, and a still more sublime manifestation in your actions. The cause of Freedom and truth is one, wherever anything is achieved through human efforts, and the blessing of Heaven for the advancement and maintenance of Humanity's interest—there all have a right to rejoice, and feel encouraged, and strengthened. Every blow which the self emancipated shall strike for their elevation in Canada, will tell with wondrous power in behalf of the down-trodden and oppressed in this land

of Slavery and blood. "No man liveth to himself," but throws an influence out upon all around him; an influence stimulating and inspiring, or one that is withering and destructive.

It is most fortunate, that, at this crisis, when so many are compelled to fly from their native land and seek a home amid strangers, especially, when we consider their numbers, their position, and, that to a very great extent, the eyes of the world are turned upon them, it is most fortunate, that you have established a Press in their midst, which will make their true condition known, and pour into their bosoms streams of light and love to encourage them in the pursuit of those plans, upon which alone their moral elevation and prosperity can be secured.

Much of this country you have seen; the condition of the nominally free you understand, and the slave's life, you are but too well acquainted with. Circumstances then, as well as an innate love of investigation, have qualified you in no small degree to speak forth "the words of truth and soberness."

> It affords me great pleasure to say to you and to all the friends and foes of the colored men, that are in this city, and generally in the state, and throughout New England, that the spirit of improvement has gained wonderfully within a few years. Never since my acquaintance with New-Haven, have I known so much well directed effort put forth, in the work of improvement.

Within a few months several of our friends have purchased real estate, and paid for it. Several, who have never taken any interest in this matter have shown a praiseworthy zeal to secure for themselves a Home. Some two years since we commenced holding what were called "Elevation Meetings," at which free and voluntary remarks were made by all who felt willing to speak of our difficulties and trials, the evils in our midst, and those which gather around us in consequence of slavery and prejudice. The effects of these meetings have been marked. Many facts have been presented, and many statements made, which told with power upon the minds of the people. It was seen and felt, that there was much that could be done, and many in the strength of Heaven resolved that it should be accomplished.

As a result of these meetings, we are now prepared to report progress, a progress founded upon enlightened principles of action. As an old man once remarked to me, 'We must come to the ground.' We must own and cultivate the soil.

Let every man, and every woman then, resolve, if possible to have some spot on

["OUR", "REV. S. DEA.\nDEA. S.\nDEA.\nDEA.\nDEA.\nDEA.\nDEA.\n

was searching in analysis, strong with proof, consecutive with thought, irritable in argument, rich with brilliant facts, and sparkling with its rich illustrations; ever and anon flashing with wit or burning with sarcasm. His appeals to colored men to awake and put on their strength, and run like giants the race of moral improvement set before them; his call upon them to be true to themselves, to be faithful to the slave, and "remember those in bonds as bound with them," fell upon every heart in the vast assembly, like the voice of a prophet annointed of heaven to proclaim the eternal truth of the ALMIGHTY.—But I will not undertake to speak of his masterly effort, because my pen is inadequate to do him justice, and moreover, Providence permitting, you are to have him in your midst on the glorious 1st of August 1851, when all your citizens will be aole to hear and judge for themselves, and confess that the "one-half has never been told them." After his address the following resolution was unanimously adopted.

*Resolved.* That it is the deliberate opinion of this meeting, that the time has come, and that the condition of the Colored People of these United States demands that there should be held at some convenient time and place, a National Convention.

In the great work of moral elevation, my brethren, we of the East are with you, "your God is our God," your country is our country, and where you toil we will toil, where you shout victory our voice shall be heard, or if stricken down in the conflict, where you die there will we be buried. *Yours truly,*

AMOS G. BEMAN.

*New Haven, Ct., May 29, 1851.*

### THOUGHT AMONG COLORED MEN.

‘A soul without reflection to ruin runs,’ is a sentiment which in early days I used to find in the school books—and its truth is the sad observation, as well as the bitter experience, which ‘every day’s report bears to heaven.’ The highest state of perfection, claimed by the advocates of slavery—the almost pure bliss into which it introduces its victims—is that of a state of *thoughtlessness*, and this, to a reflecting mind, is the severest condemnation which can be pronounced against the whole system, and all who uphold or apologize for it. Man was made to *think*, to reflect, to revolve in his soul ideas of truth and sublimity—of Love and Justice. He was endowed with faculties but ‘a little lower than the angels,’ that, by their right use, he might be ‘crouded with glory and honor, immortality’ and peace. Slavery prevents this. All opportunities for self-culture it denies. ‘What right have you to think?’ said a slaveholder to his slave in New Orleans. Thought among them is feared more than guns or swords. Repress all thought, ‘put out the light, and

then, put out the light,’ is its language and practice, just as far as an immortal spirit can be darkened and draped in night. The very lowest possible degree of intelligence, consistent with their utmost value, as chattel beasts of burden, is all that may be permitted or endured, least they should apply their thoughts and reflection to the stern work of self-emancipation. This direful influence of slavery shows itself among the free colored people of all the States in the Union to a greater or less extent. Having never been trained to thought—their mental powers having never been developed and strengthened, it is not to be expected, by any reasonable mind, that there should be that state of consecutive thought—that deep reflection—which sees and grasps and holds principles as ‘with hooks of steel,’ applying them to all the noble purposes of human existence. But notwithstanding all the unfavorable circumstances under which we have labored, and which still, like a sombre night, hang around us, there always have been those who have thought and reflected, and the number is rapidly increasing, in all parts of the country. There are those among us who take the liberty and exercise the right of observation and thought, and with voice and pen give utterance to the burning ideas within them. This is well. It is the dawn of a better and brighter day. All such minds are tokens and pledges that slavery shall end. Intelligent men and women cannot always be kept in the prison-house of slavery. All such minds must see these things, which, accomplished, will secure our elevation and happiness.

I have been led to these thoughts from reading the following letter from one who has long toiled for the best interests of the people—who has endeavored to encourage them, by his deeds and his words, to be an *example* of industry and integrity, of progress in all those things upon which our highest and permanent prosperity depend.

—
H—, N. Y., May 25, 1821.

DEAR BROTHER:

I take my pen and sit down to write you. I meant to have written you before; I have not forgotten you; I have your excellent and kind letter before me every day, for which I heartily thank you.

‘. . . My wife tells me that you are doing a good work in the way of informing the people, for which I truly rejoice. As to myself, I do not enjoy the situation in which I am now placed. I am shut out from gaining that information which I desire. I hear preaching on the Sabbath, but it is not like being at home, to mingle our prayers, our songs and our tears together: ‘How can we sing the Lord’s song in a strange land?’ I do not know that I feel right, for I do not put much confidence in the white people—their preaching and praying, it does not effect me much. In C., I began to be quite attached to the minister. I thought he was quite a feeling man—he seemed to be engaged in the subject of religion. Well, I had an opportunity to converse with him on the subject of slavery, and I improved it, as I had never heard him mention the subject in any way or form; when, to my surprise, he took the ground of Dr. Taylor, and was in favor of sustaining the Fugitive Slave Bill—though he was opposed to slavery as much as any body! After that, his preaching and prayers, to me, were like pouring water on the back of a goose.

When I read the speech of Dr. Taylor, I was shocked and surprised. What are we to expect when such men turn against us for the sake of Southern patronage to Yale College? Who would have thought that poor fugitives from slavery could have been taken from New York and Boston, and sent

into perpetual bondage? Who would have dreamed that professed teachers of the Gospel of Christ would so far have departed from its spirit, and stooped so low, as to advocate slavery and oppression? the sending of the poor panting fugitive back to keener tortures and more cruel stripes? I think there is but little sympathy for us. Multitudes speak of us simply for political purposes, not that they care any thing for our welfare or the emancipation of the slaves. Some are appealing their sciences by supporting the Colonization Society—that all their poor black brethren may be sent back to Africa.

But, my brother, I still, as ever, think that if the colored man is ever to be anything, either in this country, or in Africa, or in any place on the face of the globe, he has got the work of self-improvement to do for himself and for his people. Whoever has an eye to see, or a mind to read the ‘signs of the times,’ can perceive that wealth, politics and power, are the great objects for which the whites toil. As you have often told us, time and time again, we must get property and education, and be men of integrity and honor. We must improve our condition. We must have more colored men to plead our cause. We must support the press, and be in earnest in the use of all those means which rightly employed, will achieve our elevation. We must fight our own battles; it may be slow, it may be hard, but the victory is sure. We must have that ‘knowledge which is power.’ I have had the pleasure of hearing, for the first time, the noble, the eloquent, GEORGE THOMPSON, M. P. He spoke with the tongue of an angel; none could gainsay or disprove his arguments in favor of universal freedom, guarded and protected by righteous laws. But I must close. Go on, be faithful until death. Yours, truly, L.

Would that all men were as faithful and true to the best interests of the people; then would the days of slavery be numbered—then would the moral improvement of all be secured.—A. G. B.

### CONCERT OF PRAYER FOR THE SLAVES.

NEW HAVEN, June 2, 1851.

BRO. WARD:—Notwithstanding the unfavorable appearance of the weather, a goodly number of the friends of freedom gathered in the Temple street Church, last evening, to observe the monthly concert of prayer for the emancipation of the slaves, and for the mental and moral improvement of the nominally free.

Prayers were offered, I trust in sincerity, to that Being who has revealed himself as the God of the oppressed, and

‘Who moves in a mysterious way,
His wonders to perform.’

It is a source of consolation to know that His ear is open to the cries of the down-trodden, the scattered and pealed. A statement of those facts which have transpired since the last concert for prayer was held was presented.

To correct any false impressions which the reading of the statistics of the United States for the year 1850, just published in the papers, may induce, the following remarks were made. It is stated that ‘the whole number of free colored persons in 1840 was 386,293, and is, in 1850, 419,173—showing an increase of only 32,880, or 7-84 per cent., while that of the slave population is 22 per cent.’ The increase of the free population of the country is, including

the 32,886 free colored persons, 5,259,466. At first, it would seem that the increase of the free colored population was comparatively very small; but a statement of facts, if they could be procured, would most materially change the aspect of things:

1st. Many of those who are slaves, and number with the slave population, are the children of white fathers; and, to say the least, half of them should be deducted from the number returned as the natural increase of the slave population.

2d. The large increase of the white population has been derived from several sources. For instance: The territory that was robbed from Mexico contained its thousands; then look at the importations of Irish, Dutch, Swiss, Germans, Jews, Hungarians, Poles, French and Italians. Deduct all those which have been landed in the United States during the last ten years from the ratio of increase of the whites, and the difference of increase between the free colored people and that of the whites would be much diminished. Let it also be remembered that the Colonization Society has taken away some of the free colored people, but very few of the slaves. Facts do not prove that the free colored people are diminishing, or cannot increase in this country—none need ‘lay that flattering unction to their souls.’ We are here, for weal or wo, identified with all the interests of the country. Here we shall, under God, work out our elevation—here we shall do much to hasten the day when all our brethren shall be emancipated—‘we shall remember them in bonds, as bound with them.’

The efforts of Rev. H. H. GARNET in the cause of Free Labor were alluded to, and the probable effect which the recent discovery of a mode to manufacture cloth from flax, by M. Le Chevalier P. Clau sen, is to have on the slave-grown cotton of the South—an interesting statement of which you pub lished in the Citizen of May 31st.

The election to Congress of the Hon. CHARLES SUMNER and the Hon. ROBERT RANTOUL from good old Massachusetts was duly noticed; also, the in crease of anti-slavery which the speeches of the Hon. Daniel Webster at Buffalo and Albany eviden tly contain, showing that he feels the pressure, which not the genial soil of Virginia, with its ‘October sun,’ can fully dissipate.

As you were here so recently, I need say no more of New Haven, and will therefore conclude by send ing you the following notice of your lecture here on the 26th ult., from the Morning Courier of May 30th.—A. G. B.

[We have no room for the extract referred to this week.]

OUR

S. H. Gloucester, of Philadelphia, while he was on his eastern tour, and by his counsels and efforts did much good. One young lady looks to him under God, as being the means of her conversion; and is now a worthy member of the church.

Having no stated preaching of the gospel, they have assembled together for mutual exhortation and prayer. The Lord has been with them. Upwards of twenty have “found him of whom Moses in the law and the Prophets did write.” Some have connected themselves with the white churches, and twelve have joined the colored Congregational church. They were admitted on the 11th of October. This was the first addition which had been made to the church since it was formed. The ordinances of the Lord’s Supper and baptism had not been administered in the church for nearly four years; and the members had returned to the church of their former choice. I do not possess powers to describe the interest of the scene. Think of those who had long been deprived of “sitting under their own vine, and fig-tree,” enjoying this season. Those who had been waiting for the set time to favor Zion to come, rejoiced that they were permitted to see the salvation of God. They rejoiced for what their eyes beheld. Among those who were admitted into the church, were those who were far advanced in the journey of life. Their sun is sinking in the western horizon. They have returned from wandering in different parts of the globe, and from scenes of vice to worship Prince Emanual. Those were free by the spirit of truth. Youth, in its morning bloom and promise was there. Manhood’s prime, and female loveliness came. Fathers came, and Mothers stayed nor back, but with united hearts commenced their “pilgrim march to mount Zion.” How sweet and refreshing the scene! “It is the Lord’s doing and marvelous in our eyes.”

> “God moves in a mysterious way,
> His wonders to preform,
> He plants his footsteps in the sea
> And rides upon the storm:
> Ye fearful saints fresh courage take,
> The clouds ye so much dread
> Are big with mercy, and shall break
> In blessings on your head.”

The little church is greatly encouraged. Twelve children were present for baptism. A prospect of happiness bright and enduring, dawns upon their vision. The revival of religion which has been enjoyed here, has had a glorious effect—its extent eternity alone can develop. The spirit of union has returned to reign in beauty. “Behold how good, and how pleasant it is for brethren to dwell together in unity.” God is a God of love; and the religion of Jesus Christ makes peace by producing love in the hearts of men. Where there is no love to men, the religion of the BIBLE does not exist—there is not love to God. As they have received the Lord Jesus, may they all walk in him. May they remember the arm of their strength, and ever “be living epistles known and read by all men.”

Yours truly,

Portland, Me.

AMOS GERRY BEMAN.

For the Colored American.

To Rev. James W. C. Pennington, Hartford, Conn.

DEAR BROTHER :—In my last communication to you, I said something about the cause of temperance—that they had done much here—but there is much more to be done. Hope promises that the firm and faithful friends of moral reform here will awake in the power of truth and sound the alarm, and arouse others to a just sense of the alarming nature, and awful magnitude of the tremendous evils of intemperance by which they are surrounded. May they hasten to apply the only sure remedy—total abstinence from the use of all intoxicating liquors as a common beverage!

Nothing else will answer the purpose—nothing else stay the burning torrent of intemperance from sweeping its awful curse over their bright prospects. The next thing which I will mention that serves to draw many minds together here and to strengthen the “silken cords of union,” is, “The Female Benevolent Society.” It has been in operation for some years; and has accumulated quite a handsome sum of money.—The object of the Society is, as its name denotes, to assist the sick and unfortunate. Any female of good moral character may become a member by subscribing the constitution and paying a small sum, and will continue a member as they obey the laws and are not guilty of any immoral conduct. “Thus the very foundation of the society tends powerfully to promote self-respect, and a virtuous course of conduct in its members; and by their influence tends to produce the same cardinal virtues among all with whom they associate. The Sabbath school, and Bible class is now in rather a low state; not from the want of children or adults to attend—but for the want of faithful, pious, intelligent teachers! This ought not to be. Among so many professors of the religion of Him who “went about doing good,” a host of efficient teachers ought to be found. I hope that many who profess the glorious doctrines which “raise mortals to the skies” will commence to toil to increase that “holiness without which no man shall have the Lord” in peace.

There is a public school kept here through the year. All have a right to send “without money, and without price.”

The instructor, Mr. James M. Dodge, is thoroughly qualified for his arduous and responsible station, and is deeply devoted to the best interests of the children and parents. In company with Deacon A. W. Niles, I visited his school, and found that the scholars had made considerable progress in the elementary branches of an English education. No lack of abilities is shown on their part—their minds are active and retentive! —Has their progress in useful knowledge been great! —Have they been fitted for the active duties of life? Have their mental, and moral powers been developed? Do they promise to become the ornaments of society, an honor to their parents—and pillars in the Church of God? Hard questions! It there are any doubts in the mind, what is the cause, why these young immortals should not become what they ought to be in order to bless the world. The fault is here, as in too many other places, the parents have not that deep interest in the school which they ought to have.

The privilege is not appreciated. Many send their children very late when they send them at all; for it is a gloomy fact, that from a list of sixty the average daily attendance is not more than thirty or thirty-five! Such ought not to be the case.

When they leave the school-house at night, the teacher would hardly be able to predict how many, or which of them he will find there in the morning! There are a few noble exceptions in this statement among some of their parents and guardians. I would say more upon this subject, but I perceive by the Colored American that you are publishing a Common School Review, and hoping that you will dip your pen in fire and cause your numbers to be heard in thunder-tones by all the parents in the land, as with the evils—the toils—and hopes of a school-room you are familiar.

As ever yours,

Portland, Me.

AMOS GERRY BEMAN.

For the Colored American.

TO REV. JAMES W. C. PENNINGTON, Hartford, Ct.

DEAR BROTHER :—You will recollect that I remarked in my last letter to you, that the “Abyssian Religious Society” was formed about the year 1828, and was intended to embrace all the colored people of this city, whether residents or not, so that all who might be present at any of its meetings for the transaction of business, had a right to vote. Not a very wise way of forming a society all must admit; experience proves it. During the controversy about the house, it could not be expected that the debts due for finishing the house could be liquidated; they were not, and the house was mortgaged—and these claims were still uncancelled. Those who hold these claims, can enter suits at any time; and it was important that something should be done, that the house might still remain in the hands of the colored people.—After mature deliberation the different denominations sold out their claim to the Congregational Church and society, upon condition that the mortgages should be paid, which amount to about seven or eight hundred dollars. They intend to make an appeal to the Christian public, to enable them to meet these demands; which they hope will not be in vain. This is the present situation of the property; and when the situation of the church is considered—the important bearing that it must have upon the moral and religious elevation of the colored people in the State—and the influence that it must exert upon many other places, through those who traverse the great waters, the friends of truth can but wish that this little church may grow and flourish.

Since the Church was first organized, but one of its members has been called away by death.

> “She was mild and lovely,
> Gentle as the summer’s breeze,
> Pleasant as the air of evening,
> When it floats among the trees.”

In the death of Mrs. R. L. P****, the Church and a large circle of friends sustained a great loss. The hand of the destroyer had been for some time sketching his gloomy characters upon her placid brow. She was not alarmed. During the summer she took a journey for the benefit of her health—but still the hectic flush glowed upon her cheek—life’s ebbing sands were fast passing away.

She returned to her home, and her husband and friends to die—the mental clouds that for a few days obscured her vision, were, by FAITH, rolled away—the Sun of Righteousness arose in cloudless majesty and beauty—she knew in whom she believed. The terrors of death were lost amid the bright splendors of the gospel!—the effulgence of heave’s own light beamed upon her path—in rapturous acclamations she said to her husband and friends, FAREWELL.—and in the language, beautiful and appropriate, of Scotia’s sweet bard, her friends can say.

> “God keep my child, we heard her say, and heard
> No more. The angel of the covenant
> Was come, and faithful to his promise stood
> Prepared to walk with her through death’s dark vale.
> And now her eyes grew bright, and brighter still,
> Too bright for ours to lock upon, suffused
> With many tears, and closed without a cloud.
> They set, as sets the morning star, which goes
> Not down behind the darkened west, nor hides
> Obscured among the tempests of the sky.
> But melts away into the light of heaven.”

Many gEMS from this city have been gathered for the Saviour’s crown, to shine forever as trophies of his redeeming love and grace, one of which, I, with the leave of dear surviving relatives, will mention, as it speaks in favor of maternal faithfulness. Her name was J. C. P. R***. Deep and thoughtful in her mind—retiring and unobtrusive in her manners—sweet and affectionate in her

25

HARTFORD, August 10th, 1840.

The Connecticut State Temperance and Moral Re-
form Society will hold its annual meeting at Hartford,
on Wednesday, September 2d, 1840, at 10 o'clock A. M.

This notice is to request all the auxiliary societies
to send a large delegation to attend the meeting.

Many things will conspire to make it one of the most
interesting and important meetings ever held by the
society. The friends of the moral and civil elevation
of the colored people are invited to be present.

Questions of vital importance to our welfare are to
be discussed and settled. A National Convention—
slavery—education—temperance—the mechanic arts—
agriculture—and every thing that pertains to our in-
terest.

Let us come together, brethren, and consult upon great
principles of action—let us mark out and pursue the
right course of conduct.

H. FOSTER, President.

L. C. BEMAN, Secretary.

For the Colored American.

S. H. GLOUCESTER.

This certifies that Mr. S. H. Gloucester of Philadel-
phia has delivered a course of three Lectures in the
Union Congregational Church of this city, upon the
ils of Intemperance—a brief dissertation upon the
marriage Institution; and Scripture History—embrac-
ing the birth, and life of our Saviour, exhibiting his
suffering—death, resurrection, and ascension. The
destruction of Jerusalem and the Day of Judgment,
illustrating the various scenes by the use of the Magic
Lantern—and those who have attended them, have
been highly gratified, and instructed.

Resolved, That we recommend him and his Lectures to a favorable notice from our New England friends; believing them well calculated to do good.

Resolved, That this card, and resolution be sent to
the Editor of the Colored American to be published in
his valuable paper.

BROTHER RAY,—The foregoing card, and resolutions
were unanimously adopted by the large, and respecta-
ble audience who have attended Brother S. H. Glon-
cester's Lectures, and I most cheerfully concur in the
opinion expressed; while I believe that the powerful
and eloquent appeals, which other G., makes to the

hearts, and consciences of his hearers will not soon be
forgotten—he plainly shows the evils of sin, and the
duty of obeying the laws of God. The impression
which he leaves on the minds of the audience is very
satisfactory.

Yours for the improvement of the people,
New Haven, May 28 1840. AMOS G. BEMAN

For the Colored American.

New Haven, April 6th, 1840.

BROTHER RAY,—By a vote of the "Connecticut
State Temperance and Moral Reform Society of Col-
ored Americans," it was made our pleasing duty to
communicate to you the following resolutions.

Respectfully yours, &c.,
A. G. BEMAN.

Resolved, That we view with pleasure and satisfaction the efforts which have been made by our faithful friend and brother, Rev. C. B. Ray, to sustain the "Colored American," the only paper which truly and impartially represents the feelings and views of the Colored Americans.

Resolved, That we consider it to be the duty of all
who are the friends of the colored man, to subscribe
and PAY for the "Colored American," and faithfully
read its valuable columns.

Resolved, That we pledge ourselves to use all hon-
orable means to sustain that paper.

Resolved, That, so long as it defends the character
and maintains the interests of the colored population,
against the foul aspersions which our enemies so un-
sparingly throw upon us, as it ever has done, it SHALL
have our influence and money to sustain it.

Resolved, That these resolutions be signed by the
President and Secretary, and transmitted to the editor
of the "Colored American," as an expression of our
feelings and principles in regard to the great and noble
entourage in which he is engaged.

HENRY FOSTER, President.

A. G. BEMAN, Secretary.

disposition, she was well calculated to make home
pleasant. But this world was not her home—she
held converse with God, through the Redeemer,
and formed her life upon the principles of the gos-
pel. The eye of affection saw that her days on
earth were short—she was ripening for the
skies. Nature may recoil at the sombre drapery
of the tomb,” but the ransomed spirit gainst
strength from that rod and staff which accompanies
the saint through the dark valley and shadow of
death—

"Say, can the world one joyous thought bestow,
To friendship weeping at the coach of woe ?
No ! but a brighter soothes the last adieu,
Souls of impassioned mould, the last speaks to you.
Weep not, she says, at nature's transient pain,
Congenial spirits part to meet again."

The last words of the dear saint of the Most High
were, "MOTHER DO NOT STOP PRAYING," and
may she not until her happy spirit shall know of
a truth, "congenial minds part but to meet again"—
where parting shall be no more. Thus, dear bro-
ther, I have endeavored to give you some few hints
of the situation of the church and people in this
city, hoping that it may encourage you, and all who,
like you, are to toiling to promote the interest of
mankind. May the time soon come, when God
shall send them a pastor after his own heart, to
break unto them the bread of eternal life, is the fer-
vent prayer of their friend, and your brother in
Christ.
AMOS GERRY BEMAN.

Portland, Maine.

For the Colored American.

A VOICE FROM NEW HAVEN.

MR. EDITOR.—A communication in your paper of
the 15th inst., signed by David Ruggles "in behalf
of the majority of the signers of the call for a National
Reform Convention in the city of New York, to be held
in the city of New Haven on the 1st Monday in Sep-
tember 1840," calls for a few words to be said in reply,
not from the intrinsic merits of the communication, but
from motives of self-respect, and a just regard to the
many noble-minded readers of the Colored American,
who will be liable to receive a false impression if the
contents of that communication are permitted to pass in
silence.

With regard to the meeting which was held,
it was as stated in the published doings, "one of
the largest, and most respectable ever convened in
this city. The resolutions which we passed, WE SHALL
"REGARD."

It is claimed by the writer of the communication that
our "proceedings are regarded as the arrogant opinion
of the opponents of the proposed Convention, and is
therefore gratuitous if not invidious." Because the
writer, and those in whose behalf he writes, "regard
our proceedings as an arrogant expression of our opinion,
does it prove any thing? What if they do thus "regard"
our doings? Have we no right to express an opinion
upon any public matter, if it is under the patronage of
Mr. Ruggles? But they "regard" our doings an "ar-
rogant opinion." Proud and haughty! Awful! that
the "permanent citizens" of New Haven should pre-
sume to express their "opinion" without sending to
New York for permission! But because the writer
"regards" our meeting as manifesting an "arrogant
opinion," therefore, it "is gratuitous, if not invidi-
ous." By "gratuitous," if Walker is any authority,
we are to understand voluntary—without claim or me-
rit. If we put forth an "arrogant opinion," voluntary,
where was the potent influence of the "emissaries
from the city of New York," whose mighty geniuses "have
raised the voice in New Haven?"

If our "arrogant opinion" does not claim the notice,
or merit the attention of respectable persons why is
the writer "called upon," for himself and associate, to
"notice our proceedings?" But it seems that it was
not fully settled in the mind of the writer, whether our
"arrogant opinion," was indeed "gratuitous" or "invidi-
ous;" that is, whether it was voluntary—without claim
or merit, or "invidious," envious—malignant, likely to
incur or to bring hatred."

Who among us "so base" as to feel envious of the
honor, and glory won by publishing "a call for a Na-
tional Convention," and attaching the names of gentle-
men to it—and in a few days, reading the same
paper which had published our "call;" "To the pub-
lic." "We do hereby extract our names from that call,
and advise that the measure be deferred until 1841;
because our names were added before we were prepared!"
Who could not s. and upon a summit so lofty, if their
ambition towered so—low. No envy rankled in our
bosoms! No malignant feelings burned in our hearts:
If peaceably to assemble and express our "opinion"
upon any public matter, whenever we feel disposed to;
will incur the wrath and hatred of those who exercise
the same privilege—then, we say, let the storm come
let its fury rage, it will never deter us from the perform-
ance of what duty requires.

It is claimed, "That it is understood and known that emissaries from the city of New York have gone East, and have raised the voice in New Haven." This is false—unqualifiedly false. We know not how any such fact could have been "understood or known," either to the writer, or those for whom he wrote. That some person might have informed the writer thus, was possible, but that "emissaries" raised that voice is not true; consequently could not be "understood or known," unless his informant had the faculty of "understanding and knowing" a non-entity. Whether the good citizens of New York are accustomed to send emissaries—spies—secret agents to the East or West—North or South, is best "known" to themselves. They did not deem to call here on their way to and from the East! If they had, perhaps we should not have dared to make "known" our "arrogant opinion."

How much influence those will have who "regard
our proceedings" as the manifestation of "arrogance,
gratuitous—without claim to notice or merit, should
they visit us, time will tell.

But until at least some of those who have a right
to dictate to us, and say what notes our "voices" shall
sound we shall express our opinion, let who will stig-
matize us as being under the influence of "emissaries,"
and pronounce us "arrogant," or accuse us as being ac-
tuated by the base feeling of invidiousness and envy.

Much more might be said about the communication
of David Ruggles—but perhaps it is unnecessary. If
those who are opposed to the Convention's being held
this year, in New York, are in the employ of the Bri-
tish West India scheme, it is something new to us here,
and will probably be so to thousands; but if the fact
stated is known and understood, in the same manner
as the vile charge of sending emissaries is known and
understood, it must be most powerful "knowledge" cer-
tainly.
NEW HAVEN.

New Haven, Aug. 25th 1840.

For the Colored American.

BROTHER RAY,—The following is an extract of a
letter which I this day received from Rev. Thomas
P. Hunt; and although containing melancholy news,
it will doubtless be read by many with deep interest,
New Haven, Sept. 9.
A. G. BEMAN.

PORT SPAIN, August 7th, 1840.

DEAR BROTHER,—I write to inform you of the loss
of my wife; she departed this day two weeks since,
after a short and painful illness. I now think of re-
turning to America as soon as possible. Please in-
form brother Wright that I shall be in New York in
the course of two months, and I wish him to make
some preparations for me. Remember me to my
friends, and if I live I shall call on you. I am disap-
pointed in this place—the particulars when I see you.

I remain your brother in the Lord,

THOMAS P. HUNT.

The subscriber desires gratefully to acknowledge the
reception of twelve dollars from the Rev. Amos G.
Beman, Pastor of the "Union Congregational" Church
of New Haven, by the bands of Rev. Charles B. Ray,
to whom raising the necessary means of enabling the
Rev. Thomas P. Hunt to return from the Isle of Trim-
dad to this country.

THEODORE S. WRIGHT,
Pastor of the First Colored Presbyterian Ch., N. Y.

THEODORE S. WRIGHT,

ADDRESS.

The address, of which the following is a part, was de-
ivered in the city of Hartford, on the first of August,
1839, by a young ministering brother and associate. The
remainder, rather the cream of the whole, will appear
next week. We bespeak for the whole a careful perusal.

RESPECTED FRIENDS,—An event the most deep-
ly thrilling and interesting, which the world has
ever witnessed, has called us together to-day. It
always has been, and still is, customary for na-
tions to set apart some day, or days in the year
when their orators recount the glory of their an-
cestors—the bright deeds which are to shine on
the historian's page, and live in immortal song.
As a people, we have no such day to celebrate.
We hail no such natural morn—when the sun of
prosperity long hid, or obscurely seen amid the
clouds of adversity, broke forth in splendor to
pour its genial rays upon a united, happy people.

I have not, then, wandered through the "dim
distance of the past" to linger around the battle
fields—to kindle a new ardor in the cause of civil
and religious freedom. Grecian valor, or Roman
prowess may furnish a theme for those who are
fond of the "pomp and circumstance of glorious
war"—but I would not pause where "garments
are rolled in blood"—where widows and orphans
are multiplied at every cannon's roar. But if
there be a nation who have done great things—
who have set a noble example to the world,
over which angels may smile and rejoice—
I would then pause and pay my humble tribute of
gratitude and praise. There is one such nation.
There is one bright spot upon the historian's
page. England is that nation. Her West India
emancipation forms that bright spot. Forgetting
national destinations—all who have the feelings of
humanity—the sentiments and principles worthy
of man, can, in the dignity of his nature, honor
England, not because she boasts of her Nelsons,
her Wellingtons, nor indeed of her Pitts or her
Burkes, but for her Clarksons, her Wilber-
forces her Buxtons, her Thompsons, men who
fought for the rights of man, as men—who
were the friends of human nature. In consider-
ing what they have done—and are still doing,
especially in what they have done in the West
Indies—we might profitably spend the hour allot-
ted to the present exercise; but I suppose that
you are all familiar with the reports from the
West India Islands, and that you dwell upon them
with thrilling interest, and that they stimulate
your zeal, and increase your courage to labor
more efficiently in the great work of moral im-
provement. I propose for the theme of our me-
ditation to-day, "The elevation of the colored
people."

Many profess to regard it as a serious question,
whether the colored people can be elevated, at
least in this country, to its social, civil, and relig-
ious rights and privileges. They look at the past
and see what our situation in society has been—
how few have become elevated and emerged
from the degraded situation in which we have
found ourselves placed—many, too, who have been
more intimately conversant with the internal situ-
ation and management of our societies, have pro-
fessed to think that it is almost a hopeless task;
and the curse of the Almighty is not upon us,
the gift of disunion reigned in our midst blasting
and—destroying all hope of change for the
holy.

They regard this as very strong (not to
say positive) evidence that, as a people, we can
never be elevated. Whether these are the opin-
ions of friends or foes—whether they are true or
false—it cannot be denied that these are signs not
the most promising—and things not the most en-
couraging which appear, on a superficial view at
least, to sanction such opinions, however much

they may be against us as a people. It is admitted
by all, that like causes produce like effects; and
that every effect which has taken place in the na-
tural or moral world has been produced by some
cause; by some agent or agents—single or com-
bined. Whatever, then, our situation is, either as

individuals or as a people, we are to blame in the
whole, or a part, or not at all.

If it is the result of circumstances over which
we have had no control, then we are of course
clear of blame, but if we have co-operated; that
a part of the blame rests upon us. It becomes,
then, a fair question for discussion—upon whom
does the guilt lie—or what share belongs to each
party. When we speak of the standing of an in-
dividual state or nation, we speak comparatively.
It is very obvious that an individual may be con-
sidered in respect to others elevated or not, this is
true so far as wealth or intellectual endowments
are concerned. In discussing, then, the question,
"Can the colored people be elevated," if it can be
shown that so far as the acquirement of property,
and intelligence, and moral worth are concerned,
that we have done all in our power, then what-
ever our situation may be, we are not blame-
worthy.

1st. OF PROPERTY.

What means do we enjoy for obtaining wealth? We have time. "Time," said Dr. Franklin, "is money." An Italian Philosopher said that "time was his estate." We are the masters of our own time; to labor for whom we please, and to pursue such avocations as may please us best. I know that it is said that we are not found in the learned professions, 'and merchants, &c.,' but it is sufficient to remark, at present, that there are no laws which forbid it. Time rightly employed will bring money; and money is always in good demand. I am acquainted with a colored man, who, at the age of twenty-one, received one hundred dollars, and before he was thirty, he had a mortgage upon his master's farm, and is now considered one of the wealthiest farmers in the neighborhood where he resides.

There are a great many who have, in a few of the past years, accumulated from one hundred to some thousand dollars. In one city in this State a few years since, a friend of the colored people proposed to them in a public meeting to save one half, or one third of all their earnings; some adopted the plan. And when I saw him last fall, they had saved considerable, by placing it in the Savings Bank. Why may they not gain their thousands in a few years? Many, who have determined to have gold, have gained it.

They made great efforts—pulled every string—
made vigorous exertions to gain the shining dust
—in their visions by night and dreams by day they
saw nothing but gold—heard nothing—wanted
nothing but gold to be rich—to have money.
They dried up the pure streams of philanthropy—
they quenched the glowing flame of benevolence—
closed their ears against the orphan's cry—and
turned away from the widow's tear—never feeling
the claims of humanity—and taking no interest in
the welfare of society. The consequence is, they
have attained their object. None can understand
me as wishing others to go to this extreme—but
such persons will have an influence among kin-
dred minds. They will be by them, considered
elevated. How such men shun expense! With
what a convulsive throw they part with a dollar!
It goes with a deep drawn sigh as at the departure
of a long cherished friend! But without wedding
the immortal mind to gold—without chaining its
noble powers to the acquisition of wealth—with
prudence, industry and economy, we can increase
in property. Just adopt some reasonable plan—
lay away a certain and fixed sum; and there will
be a great gain. It would be well for every one
that can, to purchase a house or lot, or both, and

then pay a certain sum quarterly. Almost every
family has paid money enough for house rent to
purchase the house they live in. If such a plan
was more extensively pursued among us, we can
doubt but that we should in this respect become
elevated? Would there not be a very great
change in our pecuniary affairs? Is there any
thing in our situation to prevent this? Why can-
not more among us try and succeed as well as
those who have tried it? Shall their bright ex-
amples be lost upon us? Shall we turn aside, and
like the straw upon the current, be driven about by
every popular breeze, and vainly attempt to follow
the senseless multitude, who rush on without
thought to bow in blind adoration at the shrine
which the fickle goddess of fashion sets up for the
hour?

2d. OF INTELLECTUAL ELEVATION.

That the colored people have minds susceptible
of mental culture is not doubted by many in these
days—there have been too many bright examples
to prove the contrary. I know not how any per-
son, with a knowledge of the past before them,
should have doubted it. It must have been owing
to one or two causes, or a compound of both.

1st. They were ignorant of the history of the colored race, and disqualified to judge, for no opinion is valuable which is not based upon established facts.

2d. They were blinded by prejudice, and did
not wish to have the real facts in the case brought
to light least their conduct in regard to the treat-
ment which the colored people have received at
their hands should appear the more dishonorable!
Admit it is either of these—ignorance or preju-
dice—or a compound of both, ignorance and pre-
judice, and it does not place our judges in the
most honorable view as impartial jurors, men or
philosophers! That studious professors should
leave their academic shades and classic bowers,

and step out before the vulgar multitude—and that
grave divines too, should turn from their sacred
employment in the temples of the Most High to
put forth the opinion that we are an inferior race:
when the professor might find it something more
than mere amusement—mere pastime to demon-
strate every proposition of Euelid, and the divine
might find it quite as convenient to use a trans-
lation of Augustine, or Cyprian, as to consult them
in the original language.

Did they show intellectual powers? Were
they inferior,—to whom? Did Hannibal and
Tousaint, and Petion? But when Hannibal is
mentioned: then the fate of Rome, "the eternal
city," rises up—and one writer seems to feel quite
devout to think that the Carthagenian general
did not conquer. When St. Domingo is intro-
duced: then pale horror clothes the brow. The
shrieks of despair: the groans of the dying, and
all the bloody scenes of that dreadful time come
up to prove that barbarity and cruelty is the genu-
ine spirit of the race. But the question is not
whether they were or were not cruel. The ques-
tion is not upon the merits or demerits of war. It
is true they would not wear again the chains of
slavery, though forged in all the politeness of
the parissian Court. But the question is, did they show
the existence of a mind: of intellectual powers?
They did or they did not. If they did not, then
without a mind: without intellectual powers by
mere instinct—by mere criminal passion such as
is common to the brute creation—they triumphed
over—they conquered those who confessingly have
great minds—who fight to weave the chains of
slavery around their fellow men. Their instinct
then was superior to the veteran armies of France!
If it is admitted that they had minds, then the
point is conceded—settled. But it is said that their
minds were corrupt—that their intellectual powers
were perverted. What, then, shall be said of Sir
Walter Scott, of Byron, of Gibbon, and of Hume?
How much is the cause of virtue indebted to them?

Will it be pretended that they did not pervert their powers of mind? Did not Buonaparte and Alexander? And because they did pervert their powers, does it prove that they did not possess splendid talents? Does the perversion of talents prove that they do not exist? Can men pervert powers which they do not possess? But it is said that the race have degenerated—circumstances have transformed us. Then, I ask who has done this horrible thing? Who has trampled in the dust immortal minds? Who has defaced the image of the Almighty—and as far as possible assimilated it to the earth? Who dug the grave? What guilty, what iniquitous hand inscribed death to immortal souls upon the tombstone of our minds? When the perpetrators of this heaven daring work shall confront the victims of their power before the righteous tribunal of Him who is no respecter of persons, will they contemplate their doings with pleasure? Will a smile of probation eradicate the face of JEHOVAH? Can He, upon the principles of eternal justice, say unto them, well done good and faithful servants? Is it well to trample upon deathless souls? Is it well to destroy those for whom Christ died? Is it well? But they cannot be elevated here. There is something so peculiar in their minds, that here in the midst of schools and colleges: here where the church-going bell is heard from thousands of places: here where the Sabbath breathes its sacred stillness over thousands of villages: here where Bibles are numerous, and the gospel blazes in meridian splendor: here amid the sky-piercing mountains, the majestic rivers and glassy lakes and all the enchanting scenery with which God has clothed this land, we cannot be elevated. It is said that no splendid genius has arisen among us whose burning rays of wisdom and beauty have illuminated, with effulgent glory and lustre, the dark clouds which encircle us. What said the Americans, when England taunted them with being unable to point to their Lockes and Newtons: to their illustrious statesmen and philosophers? The reply was, as a nation we are young: we have not had time: we do not enjoy the facilities: we have not the men who devote their whole time to the investigation of the sciences and the cultivation of polite literature. No wonder that we have no Reids—no Stewarts—no Burkes—no Adisons, and Johnsons. If they were satisfied, and not ashamed to rely upon this plea—standing upon the steps of York and Cambridge with a million of slaves to support them—possessing a rich commerce, and a fruitful country stretching from the Atlantic to the Pacific—need we be ashamed without one academy or high school, and robbed of our earnings, and our very right to remain in the country boldly challenged? Whether the research is just or not I submit to the candid, and thoughtful, and whether it ought to come from the Americans.

### 3. OF OUR MORAL ELEVATION.

That we can be morally elevated, all who; with St. Paul, "are not ashamed of the gospel," and believe it to be "the power of God unto salvation to every one that believeth," must admit. On earth, there are some who have doubtless made greater attainments in a Christian life than others. But the law is the same to all—the requirements are the same. God cannot accept of less, or require more than holiness in his moral creation. It is upon this principle, that angels and the spirits of the just made perfect, meet, and while there may be, and is, a wide difference between the intellectel of Gabriel, and the newly arrived saint, they are both on a level, because both are holy. That the gospel of Jesus Christ is able to elevate all to this standard, all who embrace its principles, and breathe its spirit cannot be denied. The history of its progress in this world shows that it

has found some of its brightest ornaments and ablest defenders among the African race, many who have witnessed a good profession, and who have sealed the testimony of their faith at the martyr's stake. Many in this day are "living episodes known and read of all men. Did not the gospel display its power in the life and triumphant death of Elizabeth Low? What caused the beautiful smile of resignation to shed a calm serenity over her placid features? What caused a beignignant lustre to enkindle in her dim eye when surveying the robes, which, at her own request, had been prepared to deck her for the tomb? What power enabled her thus, on the very brink of the grave, in the twilight of both worlds, to declare that those garments were beautiful? Ye who gathered around her dying pillow, tell. Ye, who were permitted to witness the scene quite on the verge of heaven, answer! Is there not a moral power in the gospel?

If these principles are correct, we can be elevated. By industry, economy, prudence, good calculations and patient labor, we have the means of increasing in wealth, thus raising ourselves to a property elevation. The way is open; and we can "hasten slowly"—we can value our time, and know what becomes of our earnings. We can improve our minds by study and reflection. We can read the productions of the giants in the fields of literature and science. Standard authors can be read—men who have with the best of advantages, given years to the investigation of great and fundamental principles of civil and religious liberty, these can be procured and read—thoroughly read—studied. It will cost trouble—there must be "patient thought"—it may cost health, but the immortal mind ought to be cultivated. Why should we not hold converse with the "mighty dead?" Why not have them for our companions? They have no prejudices now. Especially study the Bible. It will improve the heart as well as the head. Subjects the most awful and grand—interests the most amazing that can be conceived of, are unfolded in that "book of books." Interests embracing all periods of time, all the inhabitants of heaven, earth, and hell. Interests which concern the universe, which concern Jehovah! Interests vast as creation—broad as eternity.

This book, all can study with the responsibility of intelligent beings—subjects of the moral government of God! What solemnity clothes our existence! The eternal existence of the soul sheds a lustre over it, confers a dignity upon it! What are all the treasures of the world, the honors, and emoluments of this life?

Thrones crumble, dynasties perish, sceptres fall, crowns decay; but the throne of the soul is eternity, its crown immortality, its age infinite of years! The gospel comes and opens the portals of paradise. Their thrones never crumble, crowns never fade away, happiness endures. These offers come to each—to all. The gospel comes to pardon, renew, sanctify, and save. It has power to elevate the perfect law of God. To restore the

last image of Jehovah in the soul. To-day the man of wealth may point to his treasures,—tomorrow "none so poor as to do him reverence." He dies, and is gone, but where? The man of intellectual genius may cause his wit to flash, and blaze, and burn; and as Pollock says of Byron, "He stands on the Alps—stands on the Appennines, and talks with thunder, as with friend to friend, and weaves his garland from the lightning's flash in sportive twist," and then die as he died—miserable! A cultivated mind, and an unsentified heart may become one of the most awful scourges of this world. Such was Byron, such was Rosseau, and such Voltaire and many others; and such an one may there never be found among us to hold such "bad pre-eminence,"

not one who shall devote the powers of his mind to the destruction of his race.

Intellectual superiority, however, is no sign of virtue or happiness—moral—is—here we see the wisdom and goodness of God. He has opened the door of happiness to all without distinction. Moral elevation, then, is in every point of view the most valuable. Those in this world in which the three dwell in the greatest perfection have it in their power to do the most good and may be considered the most elevated. That society or community which has the greatest number of such individuals in it, is the most elevated—thus of a people, or a nation. It is evident, then, that if an individual or society claims to be elevated, they must rest such claim upon a union of these things, their virtue, intelligence, and wealth. If any people propose to elevate themselves it must be upon these grounds. Those who assist them in their efforts, must be considered valuable, as they aid them in acquiring virtue, intelligence, and wealth. Those are the foes within or without the camp, whose principles and practice war against these things. They are the ones who point the dagger, who aim the murderous, deadly blow at the very foundation of happiness. They clothe the prospect in darkness and gloom—they cause the heart of society to bleed at every pour.

Who, then, is elevated? Upon what is the claim founded? Upon wealth? Have we been as industrious and prudent as we might? Will we be from this time? Shall this be the commencement of a new era in our habits? Is our elevation founded upon our intelligence? Have we been diligent and studious in the cultivation of our mental powers? Have we improved the golden moments as they have passed away?

Are we morally elevated? Have we all submitted to the claims of the gospel? Is there a power in our faith which works by love and purifies the heart? Who is striving to become elevated? Who is seeking the elevation of the people? Who are the true friends of society? Who is striving to promote the elevation of the rising generation? Can they not be elevated? Can they not be "trained up in the way that they should go?" Are there no motives to urge us to seek our elevation because we are deprived of some of our political rights? Because we cannot rush to the stormy conflict of the political arena, shall we basely sit still and do nothing? Can we offer no sacrifice unless we burn it with the "strange fire" of ambition?

No motives to be industrious, and prudent that we may have the means of personal comfort; that we may be able to educate our children; that we may be prepared for the day of adversity and distress; that we may have a shelter from the rude and cheerless storms which howl around and sweep the desolate winter of life? If personal comfort and respectability, if we have in our bosoms love for our families and children, there is a strong motive to urge us to pursue the path of industry and economy. No motive for intellectual elevation! What sources of pleasure and happiness are opened to an intelligent mind amid the works of creation and the sublime wonders of salvation! No reasons for the cultivation of the mental powers? Sentiment unworthy an immortal mind!

Ascend, then, another step and view yourself a moral being. The soul seated upon the throne of eternity, can say with a voice which endures endless ages, "I live forever a spark of the Dei! Noble thought—solemn truth! Motives press upon you as moral beings broad as the universe—wide as creation—high as heaven—deep as hell! What motives surround you! See your children going on with you to the exhibitions of eternity! See the claims of society—the interests of the Church!

Go stand upon the Alleghany mountains and throw your eyes over the cotton plantations and rice fields of the South. Hear the groans of the father in bondage—how his manly frame trembles—how his heart beats—the large tear-drop stands in his dim eye, not because he has toiled away his youth and manhood with no reward, but the cruel lash of the relentless task-master. Not because he has no hope but in the silent grave—but his humble cottage has been plundered—robbed—not of silver and gold—but of his wife, the humble friend of his heart—the companion of his labor; his son has been seized and driven away where he shall never gladden the eye of his father more. His daughter—but no, I will not inquire concerning her fate. Let imagination do her office—but fail of the sad reality. While our destiny is linked with theirs, have we no motives to urge us for—

ward in the path of wisdom and usefulness? Can we do nothing in hastening forward the day when the trump of Jubilee will be sounded in this land? That the day soon come, when the songs of the bond-man redeemed will not be confined to the West India Islands?

> "Slavery must die! so wills a waking world,
> Rising with might with freedom's flag unfurled.
> Emancipation with a sunbeam's light
> Streams from the banner terrible and bright
> By mere winged, and truth's resistless force,
> Swiftly it wends its onward glorious course,
> Millions on millions to its gathering throng
> Respond, and speed its thrilling call along,
> Its notes of joy seams the foul tyrants den,
> And swelling myriads echo back, Amen."

Yes, "SLAVERY SHALL DIE."

While much has been done, there is much to do. I believe that the work will be done, that the day will come, when we shall stand on an elevated position in society, that there will be a moral resurrection, when the evils which now exist among us will in a great measure be done away, when the hearts of the people will flow together, and be cemented in love, when the unhappy influences and false principles will be banished.

There is on the dark cloud of ignorance and vice, the bow of promise. The cloud breaks—a bright vista opens—hope smiles and cheers us on. Friends stand by to aid and assist us, they will never leave or forsake the field. This is not the day—this is not the hour to despair. Every thing around us seems to say, "Be of good courage, and hope in God, and by patient continuance in well doing, seek for glory, and honor, immortality, eternal life." Another year has rolled away, and we have met within these consecrated walls. The song has been sung—the prayer has gone up. We have met; but not all! Voices which mingled with ours one year since are now hushed—hearts which beat with joyous animation then, are now silent and cold! Eyes which sparkled with briliance upon us then, are now without lustre! Tongues which moved then in sweetest harmony, alas! shall move no more!

Delusive hope smiled and beckoned them on to the enjoyment of pleasure. Dazzling and bright to them were the visions of the future. Gentle breezes seemed to waft them sweetly on. But lo! "a change came over the spirit of the dream." The bright vision passed away! Hope fled! The dazzling scenery which seemed to spread out in endless variety, and enchanting perspective, is suddenly overcast with deep gloom! A cloud is seen, "a warning comes unheeded by others ears." Their morning sun ere it had reached its meridian splendor, withdrew its golden rays! Darkness ensued, and long before they had arrived at the noon of life, they were arrested by an unseen hand. Their health failed—their bloom withered— they wasted away—they were cut down; and you have borne them away to the deep and long repose of the tomb, where perpetual silence reigns

From our number, death will select his this year's victims!

But I came not to pronounce a funeral oration. I ask no friend to pause and weep again though it be at the grave of opening manhood, or youthful loveliness. May their foibles be forgotten—their virtues imitated—their memories cherished and we, one and all, prepare to meet our God and Judge in Peace.

A. G. B.

For the Colored American.

## "SINCERITAS."

MR. EDITOR:—In your paper of the 22nd inst., there is a letter over the above signature, which seems, at first sight, to be advocating the propriety and necessity of holding a National Convention by the colored people of the free States, for the purpose of considering and settling upon what principles and measures we ought to pursue for our elevation. I am not, at this time, going to express any opinion, either for or against a national convention, but to notice what appears to me two very objectionable remarks of "Sinceritas," and to ask him to give the proof upon which his "sincere" conviction is based; for doubtless that mind may be sincere in error, and that their sincerity cannot be urged as proof or reason for their belief. It seems to me, therefore, Mr. Editor, that statements involving such grave and momentous consequences ought to be accompanied with the proof or reasons by which they are sustained.

The two assertions which appear to me to be fundamental errors, are these.

### 1. That "the main principle upon which the Anti

Slavery Society was founded, is wrong. That principle" being "contained in IMMEDIATE ABOLITION."

2. That, "whether the principle he true or false, it has prevented the slave from being free this day."

It "Sinceritas" will show as why he holds these things to be true, and leave his Roman name—he may expect to hear from one who at present differs almost entirely with the sentiments of his whole communication. Yours for the bound, as in bonds with them.

New Haven, Ct.

A. G. B.

For the Colored American.

DEAR RAY,—I was almost overjoyed to receive the "Colored American" again, as it was a few days since put into my hands. It has not been dead, then, but only slept—took a nap—which I hope was a sweet one; and that it has now arisen "in full immortal prime,"—strong and vigorous. During its slumbers I perceive that, through the exertions and efficiency of its friends, it is enabled to come forth very much improved. We want, and must have, such a paper. Deep and quiring shame ought to mantle the face of every colored American in the free States, if we do not have a paper of our own. Stand aloof, and think what

we may, and say what we will, if we do not support that paper, and support it honorably, too, the black seal of disgrace will be affixed to our brow; and the fiery gaze of all the intelligent friends of liberty will stamp it there. Whatever attempts or efforts we may endeavor to make for our moral, and civil elevation—they will send us to the dishonored grace of the "colored American" and bid us survey the dark excavation where we have thrown the means of our regeneration, and disenthralment. This must not be. With regard to those "valuable thoughts" of which you speak, we should differ in opinion. "The only end of thought," says Dr. Dwight, "is action." Did I possess any "thoughts" which would move the colored population of this country to a virtuous course of 'action,' I would would most gladly hasten to send them to you. We need such "thoughts."

A. G. B.

For the Colored American.

THOUGHTS—No. I.

What is the situation of the colored population of this country—the slave father, and the slave mother bound in chains, and the nominally free? What is the prospect before them? What can they do? What are they doing? What is being done for them, or, what can be done for them? Will the right means be used for their elevation, and prosperity? Who shall be the counsellor? Who will "mount the rostrum" and raise a prevailing voice? That the situation of the colored population of this country is not as bad as might be is admitted. Truth and justice declare that it is not as it should be. Causes are at work which tend to elevate—principles are in operation which de-press us. I am not insensible to the cruelty, and in-justice, which characterizes much of the treatment which we receive from the white people—neither is my eye closed to the evils—the great, and alarming evils which prevail among ourselves, and aim their deadly blows at the very foundation of our prosperity.

We have our own errors and vices. They must be rectified and banished. The injustice and cruelty of the white people towards us awaken sentiments of indignation. The vices which reign among ourselves are matters of regret and sorrow. Their treatment stirs up the mind; ours take of the heart.

That no people can be free and happy without the blessings of education is a stereotyped truth. But what is education? What is meant by the term? It has been quite fashionable lately in the political world to "define the position;" and judging from the "signs of the times" it will be necessary for some not only "to define their position," but to change it until they stand upon the rock of eternal justice, or be left by the onward progress of righteousness and truth to moulder in the back ground. It is customary for scientific writers upon education to speak of mental—moral— and physical education. In what I have to say I shall confine myself to the minds and morals of the colored population and only incidentally allude to our physical con-lition. Where the intellectual and moral power of a people are rightly cultivated, their physical situa-tion will be duly considered. The intellectual, and moral habits of the people are what demands attention. The canvass may glow with colors which would do honor to a Raphael, the sculptured marble may beam with life from the hand of a Phidias—but it is not the teints upon the canvass, nor the form, and polish of the marble before which we bow;—it is the *majesty of mind—the diversity of intellect, of which these are the memorials—but how does the mind leap forth in lofty thought approaching veneration, when it con- templates the mighty powers of the intellect, united with right moral principles, expending their energies in blessing mankind! Think of Raphael and Howard. Compare Phidias with Wilberforce. One class of such individuals admiring the *gaze* of men—the other the applause of *Angels*—the approving smile of God. The hand of time will deface and destroy the labors of the one—eternity will illustrate and brighten the doings of the other. That there is a great field to be cultivat-ed, open before us all are willing to admit; but with too much it is only admitted in the "abstract" as slavery was hailed, before the burning torments of light and truth was poured down among the "misty "ab-straction" by the Welds, and Whittiers, and Leavitts, and the enemies of human rights found it necessary to make peace with conscience to invoke the aid of the professed interpreters of the will of Him, who is the Father of all, to make his word sanction their hatred and apprehensions of their brethren! The work of mo-ral improvement is a great work. It is a practical work; much of it is a work which we must do for our-selves—it cannot be done for us—it must be done in us.

In occupying the valuable columns of the Colored American for a few weeks with my "thoughts," and I hope the thoughts alone will be considered, not the garb they wear, I propose to notice some of the means which we possess to gain mental and moral improve-ment;—some of the things which militate against the improvement which we need—some reason why we should make great exertions to secure it—and the responsibility which now rests upon us. If these thoughts shall awaken one mind—arouse the slumber-ing energies of one spirit—stimulate, and encourage one heart to press forward in a more vigorous, and virtuous course of action to promote the welfare, and secure the happiness, which I would be gain every human being possess, it will not be in vain that these numbers have been written—if they have not this effect the sooner they are forgotten the better.

New Haven, Ct.

A. G. B.

For the Colored American.

THOUGHTS—No. II.

Some of those means which we enjoy for mutual and moral improvement, are to claim our attention.—That no people can be called elevated in the scale of rational and moral existence, without the salutary influence of mental and moral culture, is an undoubt-ful. An ignorant mind must, of necessity, occupy a comparatively degraded situation in human society. What is true of an individual, is true of a whole class, or nation of individuals: for such is the cupidity and avarice of mankind, which they will take the advantage of mental or physical inebriety. No man, therefore, who wishes to be the guardian of his own rights, and to protect himself from the evils which superior knowledge will always give an adversary power to inflict upon him, will be contented to live without looking around, and anxiously inquiring what facilities are at his command, by a diligent use of which he may prepare himself for the exigencies of life. True policy and wisdom indicate that such a course ought to be pursued by a whole people. To gain useful knowledge we are able to read, and to understand the best authors in the English language. Having this privilege, we can avail ourselves of the advantages and the improvement which it brings. Were our minds well stored with the mighty facts, and the stupendous principles of civil and religious liberty, our influence and example would be hameasureably increased and brightened. Why may we not study the fundamental writers upon the great interests of human society? Who cannot find one leisure hour out of the twenty-four, to devote to the improvement of his intellectual powers? D. books cost much money? How much more does it cost not to improve our minds? How much more money is the than thrown away at the theatre, the gambling board, other places of shameless dissipation, wretchedness and ruin claim large sums! The money thus squandered away would be more than sufficient to establish public or private libraries fully adequate for the high- mental improvement. Darity one hour's attentive reading, what mind so imbecile that it could not lay hold of some interesting fact, some glorious principles of truth, that would furnish the mind with food for thought and reflection during the hours devoted to manual employment! By continually placing facts and principles within the firm grasp of the mind, would it not strengthen and expand its powers? This is one of the greatest facilities for the improvement of the mind that can be enjoyed; without such a habit, few advantages which can be supposed to exist would be rendered valuable. Without self-exertion and labor, all the privileges in the world will not produce intelligent and efficient minds. "Patient thought" Newton declared to be the secret of his success. Will not "patient thought" improve other minds? It such habits could prevail among us, would there not be "a change come over the spirit of our dreams?" Such habits of mind would prepare us for associating beneficially with each other, and with the intelligent minds in community. Reading, intelligent reading, is one of the greatest and best facilities for the improvement of the human mind that can be enjoyed. To those who are accustomed to read, history unfolds her ample pages, and welcomes them to a rich banquet. There, as in a mirror, they can see every variety of human actions reflected—wisdom and virtue warring against corruption and vice. The strong oppressing the weak "until forbearance is hardly a virtue." And while there is so much to disgust andicken the heart—while the faithful historian's pen has portrayed so much of sorrow and wretchedness, the "moral is pointed"—vice will produce misery and ruin to its votaries, and wisdom and justice is not without a blessed and happy reward. Amid the darkness and the gloom, many bright stars are shining brilliantly. A halo of glory surrounds the names of many who, in their day and generation were the ornaments of society—blessings to the world. Let us, then, seize upon the facilities which intelligent reading affords, and fill our minds with important facts and principles which sustain human society.

Read and reflect—thinly.
New Haven, Ct.

A. G. B.

BROWN, BROWN, ETC.

For the Colored American.

THOUGHTS—No. III.

In further considering the facilities which we enjoy for mental improvement, I am induced to mention de-bating societies, and mental feasts, or meeting together for the purpose of the free interchange of thoughts and opinions upon the various interesting topics which will always suggest themselves to intelligent minds. Not that I mean or wish to be understood, that those who participate in these meetings should not arrange their thoughts before they express them, they should most carefully arrange them; and not only select their thoughts but also the language with which they clothe their ideas. Gold should be burnished; it is the brighter for polishing. The members of such societies cannot be too particular, and deliberate with their thoughts.—Opinions which cost the authors littla will be valued less.

By reading and reflection our minds should be stored with important facts and principles. By associating together and comparing the facts which we have gathered, and discussing the principles which we may have embraced, we shall not only enlighten and strengthen the minds of our associates, but opinions corrected and judgments informed. This is one of the reasons why, as I apprehend, so many societies, which have been formed professedly for mental improvement, have languageed and died. In too many instances the members have not been faithful and diligent in selecting and arranging interesting facts, for the edification and improvement of each others' minds.

Facts, by lending the charm of novelty, and principles, by tasking the mental powers, conspire to throw an enchanting delight around the place consecrated to mutual improvement. Who can assign limits to the progress in knowledge which the human mind can make? Man may measure the distances from the earth to the sun, and from star to star, but not an angel's ken can assign the boundary, or survey the height, and depth, and length, to which the mind of man may go in its onward march of improvement.

"The eternal years of God are hers!" "What high capacious powers lay folded up in man."

The remarks which have been made upon the study of history, apply with greater or less force to every branch of useful knowledge. An acquaintance with arithmetic, grammar and geography, can easily be obtained. Indeed, such are the facilities for acquiring a knowledge of these sciences, that every young person ought to blush at the thought of passing through life inoriant of them. Skillful teachers have so far simplified text-books, that if they have not opened a "Royal Road" to conduct the diligent inquirer up "the lofty summit where tame's proud temple shines afar," they have McAdamized the ground so that the faithful and persevering may move onward at a rapid rate. Having mastered these studies, the mind will have learned to rely upon itself, and as "Alps on Alps arise," it will be anxious to ascend, and gaze from the lofty heights of intellectual greatness.

It cannot be said then that we enjoy no facilities for mental improvement. For we do enjoy great privileges. It will not be denied that most of us have not only a leisure hour; but leisure hours. That most can read, or can soon learn the younger members of community is equally true. A reading society can be formed and those books which concern our interest be read. I have known a small company of individuals patiently listen at one sitting to hear David Walker's "Appeal to the Free people of Color," read through.

If any shudder at the expense, then I say, as before, that the money worse than thrown away for intoxicating liquors—for parties of pleasure—smoking cigars—chewing of tobacco, would be more than sufficient for all purposes of extensive mental improvement. How much might be thus done to coin, many who are now but just commencing a course of dissipation, and vice, which will most surely, in a short time unless they are rescued from their perilous condition, lead them in "the broad road" of ruin—and plunge them in a grave of infamy.

How many bright minds, noble intellects, might have been saved to be the ornaments of society, blessings to their friends, had suitable places of instruction and improvement been provided for them! Let us profit by the warning voice which their wretched, and awful fall echoes in our ears!

A. G. B.

New Haven, Ct.

For the Colored American.

THOUGHTS—No. IV.

This number is intended to invite the attention of the reader to the moral improvement which we need. For the purpose of moral improvement, the *Bible* is the great text book—the “book of books.” We are to look at that book when we are inquiring for the means which we possess for moral improvement; and ask what it can accomplish—what it has done for the moral renovation of mankind? Here I may remark that the *Bible* is the best book for the discipline of the mental powers that can be had. It would be easy to cite the opinions of eminent scholars and statesmen, to prove this assertion, were it necessary. Perhaps it may not be possible to ask: Who understands all its histories? Who can answer a thousand interesting questions that may be put concerning the Nations to which it alludes? Who can mark the geographical limits of various countries, kingdoms, and empires, to which it directs the attention of the intelligent readers? Filled as it is, with facts the most interesting—scenes the most thrilling—definitions of character, public and private, individual and national, the most graphic; how can it fail to enlarge the intellectual power of those who diligently pore over its sacred pages? God, angels, men, and lost spirits are the actors—the Unverse the theatre—Time and Eternity the period embraced! What a field for thought! Can the human mind look at these mighty and stupendous facts, and not be expanded? But of the facilities for moral improvement which we enjoy—the power and influence which the *Bible* exerts over the hearts and consciences of men cannot be estimated. Few can daily read it, and it appears to me impossible that any individual should consult it from day to day with any respect for its Author, without becoming better. The solemn truth of man's responsibility shines with a splendor terribly bright—the fact that the omnipresent eye of the Deity is blazing into his soul—pouring its burning rays amid all his thoughts, a righteous spectator of all his actions and motives—the knowledge which it thunders that “every man shall give account of his” doings, and “shall receive according as his works” shall have been; that he is fast hastening on to meet his Judge, and to enter upon the retributions of Eternity, must have a tremendous moral effect upon the reader. Can the human mind revolve these stupendous thoughts, and not refrain from the “crooked ways of vice?” Can Sinia's awful mount clothed in clouds—can the trump of JEHUVAH's justice in thunder tones be heard breaking in solemn peals—can the lightenings of his wrath “cross and re-cross,” fearfully illuminating the dark canopy which spreads o'er the guilty head; without causing trembling to take hold of him? Will not man then feel anxious to hear the VOICE of mercy “sweetest day star-born melody,” call him away to Calvary's melting scenes? If these things are treasured up in the heart, will it not grow better? If any reverence the *Bible* and its Author, they will reverence and regard the institutions of the *Bible*. The *Bible*, “sweet day so calm and pure,” will pour its welcome light into the bosom. The sanctuary will shed a halved, and elevating influence upon them. To say that the *Bible* and its sacred institutions have no tendency to promote the moral elevation of man would be to say that God had failed to present his creatures with a system calculated to accomplish the object, which, before the Universe, he professes to have in view, viz.: the redemption and recovery of man from sin to holiness. What is this but to “charge God with folly?” Are not the means then which are placed in our hands sufficient for our moral elevation? Not that we have all the aids that we ought to have; all that it might be desirable to possess; but if any are unfaithful in that which is least, will they not be in that which is greater? If we do not make good use of what we have, should we make a better of more? Let us study the *Bible*; reverence its truths; rejoice in its light; welcome its instructions, and appreciate its moral and elevating influence.

New Haven, Ct.

A. G. B.

THOUGHTS—No. V.

How early a child is added to some of the facilities which are a command, by a diligent use of which valuable improvement can be made, the question to be considered now is: Are the proceedings approved? Alas! for our good, there are evils great and alarming which prevent that progress in virtuous mental and moral evolution so desirable. The spirit of which criminal indifference to our highest and best interest reigns and triumphs to a great and alarming extent. If the frozen spirit did not dwell among us, should we not make greater exertion—so—put forth nobler efforts to secure all that is splendid in mental acquisitions, and grand and sublime in moral improvement? Should we not be seen crowding the sanctuary—the *Bible* class—the *Bible* School? Would not parents see that their children were regular in their attendance—punctual to their appearance, and furnished with suitable books at the day schools? Would not such institutions for mental and moral improvement among the young men flourish and not, as in too many instances, languish and die?

What keeps so many from the scenes of improvement, but the most criminal indifference, even after all the allowance which the broadest charity can claim for the aged and infirm? Why is it that so few parents visit their schools to see and learn for themselves how their children are doing? Month after month may glide away, and there are many parents who never see the inside of the school-room! How few visit their schools as often as they might, and thus show their children, and the teacher, too, by their presence, that they appreciate a due value to their school? How few parents make it a point to converse with them on their way about the value of a good education, and set before their young minds the value of a sunny morn, as being free from all种类 of toils which thicken around their path as they proceed in the journey of life, and urge upon them the importance of improving their gold moments as they fly! What but the spirit of indolence do these things manifest? Have they no time? No time! But have they time to provide food and raiment for the boors of their children, and no time to attend to the interests of an immortal mind?

But not only is the spirit of indifference to our best interests among us, but also the cruel spirit of selfishness is permitted to mistreat against our welfare. There is a disposition in the human heart to make good of self—to bow down and worship self with a zeal and devotion which would do honor to any good cause. The tendency of this principle is, to concentrate all the energy, to secure selfish gratifications, and is entirely opposed to the glowing, expansive spirit of benevolence. It devises no plans, expends none of its energies, for the good of society; but selfish entitled and sways an undisputed sceptre, where truth and love ought to reign. It there is not much of this spirit among us, why is it that so few let it to promote the best int rest of society—why is it that so many think and act as though, if they can, they would follow the changeable fashions of the day, that they have glory enough to satisfy their ambitions? Why is it that so many more thoughts are expended—so much more solicitude manifested—so much more anxiety shown—to obtain a new dress or coat in the latest and most approved style, among those who bow and worship in blind adoration at the shrine which fashionable foly erects for the hour? If there is not a great and alarming spirit of selfishness among us, why is it that so little is done for our mental and moral improvement by those who have the means in their power? Why is it that it is so easy to find such numbers who are ready to squander any sum upon selfish gratifications and amusements, and at the same time are unwilling to do any thing for the good of society. Self-absorbs all the energies, and the interests of society are allowed to perish! Self usurps the throne of the heart, and benevolence takes its flight! Can any thinking mind but see that the spirit of indifference and selfishness are cruel forces that mitigate against us? What city or town that contains those who are able to do so much for the improvement of the rising generation, who nevertheless do not concern themselves about interests the highest and most sacred that can concern mortals? Does such criminal indifference and unrighteous selfishness drive them from that solemn responsibility that rest upon them to do all in their power for the best interests and welfare of human society? Will their consciences—will men—will truth—will justice—will God excuse them? Can they behold the dark floods of iniquity and vice pouring their deadly currents on, and they put forth no helping hand to stay the destructive torments, and in the face of heaven and earth plead “not guity?”

New Haven, Ct.

A. G. B.

For the Colored American.

THOUGHTS, NO. VI

Whoever contemplates the evils and examines their effects as they exist among us, militating continually against our welfare, besides other tremendous vices, the observer will behold the raging fires of intemperance, like a mighty ocean, heaving and dashing its angry billows of destruction far and wide. The destructive wretchedness, and sorrow is the same, whether caused by ardent spirits or fermented liquors, the use of alcohol in whatever form it may be presented as a drink, —a common beverage, is at war with our highest prosperity, and blighting to our dearest interest and throws a shade over the fairest prospects. Alcoholic stimulants are opposed to individual or national honor and happiness. It cannot be denied that intemperance has destroyed, and is now destroying much good, for wherever its dark and fiery waves roll, every fair plant is withered and blasted. It is foreign to my present purpose to dwell upon the enormous evils of intemperance —time would fail me in attempting to describe the many bright hopes it has dashed down and quenched in starless night, of the many fair reputations it has tarnished and forever blasted—of the boundless wealth it has wasted, and sunk in the black gulf of hopeless ruin —how it has palsied the energies—enfeebled the intellect—poisoned the morals—diseased the physical system—increased the crimes, and created paupers, and sent souls to meet the living God! These things have been dweited upon and spread out in burning array before the minds of an intelligent community, but as far as large numbers are concerned, the labor has been in vain! Many who see and know these things, still lend their influence and practice to swell and increase the fearful power of the lava stream of intemperance which spreads mildew and death through every verdant lawn and flowery field where its gloomy current flows! Many refuse to walk in the only path of safety—to charge the only star of hope—spending their “money for that which is not bread”—feeding a diseased and deprived appetite—increasing within them a giant power which will soon hurry them to the brink of irretrievable ruin, and then plunge them into a drunkard's grave! It is my candid, deliberate opinion, that we spend more money for intoxicating drink in its various forms, than we do for all our mental, moral, and religious improvement. I may be mistaken, and should rejoice to have facts prove me so. Who can think of this shameless waste of property—the hindrance of so much good—without feelings of sorrow and regret? Alas! there are those who have no share in this matter,—who do not wish to have the evils of intemperance done away—they are bound hand and foot in the slavish chains of the monster; and this melancholy situation on the verge of ruin! Who shall sound the trump of alarm, and warn them of their danger? Shall the moderate drinker—the wine bibber—the beer guzzler, the pleader for a little cider? These are the cruel ones who form a mighty bulwark around the more hopeless inequate, and prevent his safe retreat to the strong hold of defence—the munitions of strength, the high mountains of total abstinence: nay, so far from pitying him, they are crowding him on until he makes the final plunge, then they supply his place from their own prepared ranks with one, and another, and another, who tremble a moment and then vanish forever! When shall these things cease to exist? when shall that happy time arrive, the glorious day dawn, when the sable clouds of intemperance, surcharged with the fires of desolation, shall be folded up and rolled away, and leave a clear firmament spread out over our heads, adorned with the bright and illustrious stars of Truth, Virtue, and Temperance! Intemperance destroys the principles of moral virtue, by which I mean a character for truth and probity above suspicion, a firm unbending integrity, which effectually withstands all allurements to dishonesty—a character like gold tried in the fire, shining brighter after passing the ordeal.

The pestilent atmosphere of the dram shop is not calculated to develope and strengthen those qualities which constitute the fundamental principles of such a character; and without such a character no man, no people, can be honored or respected by the wise and good. Did we all possess this sterling weight of moral character, governed by the inflexible principles of virtue—sustained by conscious rectitude, what a transforming change would come over the face of society. We should challenge, and receive the good opinions of the just and pure—the approving smile of God! Such a character commends itself to the hearts and consciences of all men, towering high above the ocean, roar of prejudice. Duty urges us—and truth summons us forth to war against all those practices and principles which aim their efforts at the foundation of our national prosperity, as well as individual happiness.

New Haven, Ct.

A. G. B.

For the Colored American.
THOUGHTS—NO. VII.

Another evil which exists among us and militates against our improvement is Disunion. It seems as if the power of some evil genius had been successfully employed to devise some method, some rock against which our ship of improvement might dash, and its shattered fragments be held up for the exultation of our numerous foes, and the dismay of our friends. That "union is strength," and that "united we stand, and divided we fall," are maxims sanctioned by age and experience; and are applicable to us as a people, "scattered and peeled," none can deny: and should therefore we engrave upon the tablets of our minds as with a pen of steel, as the point of a diamond; and be made to govern our conduct. That the reckless violation and utter disregard of these plain principles, has been, and still is, the occasion of wide spread and desc-lating evils all must admit.

Disunion aims its deadly blows at the very foundation of all our improvements, and it must be confessed that there is but too much energy in the blows; and that they are but too successfully given. It shows itself in evil speaking, jealousies, and hatred; principles as cruelly murderous as the steel of the midnight assassin, bitter as the remorseless grave. Instead of this, sweet concord should exist, linking and binding us together as the laws of attraction and gravitation link and bind the stars together; but how different and humiliating is the fact! In how many places individuals are found to oppose and thwart measures and plans for mutual improvement *just because they did not originate them!*

Were it not for this detestable spirit, what desirable object could we not accomplish? Banish this spirit, and the fiery lightnings of discord would be quenched—its direful thunders heard no more! Peace and prosperity would shed a golden robe of beauty over every interest. How sincere the gratification—how spontaneous the rejoicing in each others happiness—how ready the tear of sympathy—how substantial the aid for the "brethren in bonds" bound with them! United we could put forth giant efforts for our elevation. Too long have the raging fires of discord blazed, consuming our vitality. Too long has it been said that we toil for no union—we have no union—we want no union—there can be no union.

Besides the evils of disunion, instability is no small evil—no inefficient foe to our prosperity. It is “by patient continuance in well doing” that we may hope to rise—“that which a man soweth that also shall be reap.” Firmly and inflexibly must we pursue the path which leads to the mount of prosperity, constantly and diligently using those means which promote our improvement. Of too many it may be said: “Ye did run well for a season, who did hinder you; that you should not continue to “run?” What but instability causes so many, after having commenced with such an appearance of ardor and sincerity to improve their minds, and gained just light enough to render the “darkness visible,” give up a purpose so noble? In-stability soon hands its victims over to the claims of indolence, which is equally pernicious, fatal, ruinous to all improvement. Whoever gives himself up to this syren is gone—the chains in which he is bound are massy and strong, and in them many have ignobly died. The individual who suffers himself to be bound in them, will never treasure up knowledge pure as the mountain stream—abundant as the waters of the ocean; for indolence never cultivates the mind, and causes it to shine forth with increasing brightness—it never irradiates the intellect with brilliant conceptions—gems of immortal truth—it never moves the tongue of eloquence to pour forth fresh floods of light into the moral world—healthful streams that shall blaze along the dark track of time to gild and edom the minds of remot posterity. This is not the work of indolence. Indolence drives its votaries from the path which would conduct them up the rugged ascent upon which fame’s proud temple is erected. The indolent never emblazon heroic deeds of moral worth upon her proud pillars—they never inscribe their names in magnificent splendor upon her walls to attract the admiring gaze of the aspirant—but after trembling while like a lone star in the firmament of their existence to sink away into a disdohoned grave.

Why should the voice of their fall ring in our ears in vain? Why not shun the fatal bowers where so many have been forever ruined—forever lost?

New Haven, Conn.

A. G. B.

For the Colored American.

THOUGHTS—NO. IX.

If there are so many evils among us, if the picture has appeared dark, and the prospect gloomy, it is not because "what is written is written"—but because the facts—the truth has furnished the coloring. Man cannot create truth: truth is eternal like its glorious AUTHOR, and if it is against us, God is against us, both wisdom and duty require us to change our position; the sooner the better.

In considering the improvement which we need, I shall confine myself to those which are strickly mental and may easily be acquired, and when they are acquired, do not necessarily influence the heart or moral character of the individual. The list of those branches which are important, is not as full as I might easily make it, and includes by no means all that I deem necessary or useful, but only a few plain, practical branches, which may be gained by almost any one who has the courage to *TRY*, and the patience to *PERSEVERE*. Upon these which I mention, I shall only offer a "thought" to "stir up pure minds by way of remembrance," believing "a hint to the wise to be sufficient."

Some of the studios, then, which claim our attention are, Reading, Arithmetic,Grammar, History, Domestic Economy, Composition, the Mechanics Arts, and our Civil Rights. By reading, I do not mean to be able fluently to pass over a given number of pages in a certain time; but I do mean the ability and habit of mind which enables one to read with diligence and attention the best standard authors in the English language, in poetry and prose. To be able to appreciate and measure the depth of an argument, whether advanced from the profound mind of a Webster, or arrayed in the sparkling brilliance of a Burke—to be able to understand those minds, which exert their energies after having been disciplined by science and polished by experience—to be able to detect the vein of sophistry and chicanery, though robed in the brightest drapery of genius, or found amid the meticulous flow-ers of eloquence—such a knowledge of reading I would that all possessed. We should have such a knowledge of figures as will effectually shield us from the cunning of those base minds which are ever ready to take advantage of the ignorant, who are not qualified to demonstrate with facility and problem that may occur in the business of life. Geography, both ancient and modern, should be studied until the mind becomes familiar with the advantages and pleasures which it affords, and in connexion with the study of geography, history should be regarded, a knowledge of which is so essential. Every individual ought to be able to stand in his mind upon the places of the globe where the mightiest human actions have been performed, affecting and changing the aspect of human society, and to reason upon the facts which the historic page unfolds, and thus show what principles ought to prevail and what ones will ruin any individual, people or nation.

The rules of grammar, and the principles of composition ought to be studied that we may be able with correctness, and elegance to communicate our ideas to an intelligent community—to prepare them for the press—showing that we have minds in "thoughts: that breathe, and:words that burn." Who ought to speak in trumpet tones to the American nation—to the world? Who ought to thunder in all that is solemn and sublime—all that is powerful in arguments based upon the Rock of Truth—the rights of human nature—in all that is persuasive in eloquence for themselves, and their "brethren in bonds, as bound with them," if not colored men? Can their be any reason why this may not be the case? Minds must be swayed and influenced by kindred mind.—giant must grapple with giant—fact and argument must be continually spread before the community which will endure the burning gaze of the "second sober thoughts." If we have hearts that feel, we must have minds the understand, and tongues and pens that will persuade.

New Haven, Ct.

A. G. B.

For the Colored American.

THOUGHTS—NO. X.

Domestic Economy demands much more of our serious attention than it has ever received at our hands. For reasons which are obvious, it should be thoroughly taught the rising generation—its importance is great, as it will have such an immense influence upon our future prosperity. We are not true to ourselves, unless we see and feel the importance of turning the result of our labors to the highest and best account, and not squander away our earnings for an attempt at show and parade. The pernicious example of those who seize upon all they can earn, and more than they do earn, and *before* they earn even what does come into their hands, to deck their pampered bodies, or to gratify their unhallowed appetites and unbridled passions, ought to be strongly reprobated by precept and example. While all unnecessary expense ought to be avoided, neatness and comfort should shine around us.

We should prepare for a stormy day; remembering the cold and cheerless desolations which are frequently seen in the winter of life, in consequence of the want of frugality and economy in youth.

To me, it seems evident that we should pay much more attention to the Mechanic Arts. Parents might do much for their children if they would frequently converse with them, and learn the bias of their minds; and if praiseworthy, encourage it, by pointing out to them the various occupations of life; and by instilling into their minds the principle, that when they have made their choice, they should aim at perfection—to set their mark high—that having decided, their *course is onward*. They should be taught that they must listen to no false suggestions from *within* or *without*, lest they be seduced from the honorable path to perfection, by the allurements thrown out around them. But onward, by patient industry, until their noble object is accomplished—undismayed by the obstacles which may be thrown in their way—undueled by the opposition of enemies—detraction andaspersion cannot injure them—such arrows will fall powerless at their feet, while they pursue that road which conducts them to respectability and usefulness.

What parent cannot encourage a child to try—to aspire to something valuable and honorable? But knowledge, mental or mechanical, is not virtue; and "with the talents of an angel, a man may be a fool," says Dr. Young, and "words are but wind—actions are the test of principles," is a saying in the mouth of every body. I admit all the truth there is in these propositions, and grant most readily that if there is not something besides mere intellectual knowledge and skill, it is quite doubtful whether the individual will prove a blessing or a curse to himself, his family, or the community. Many instances might easily be mentioned of the most lamentable character, of those who have had, comparatively, the "talents of angels," yet their influence has been rather like a fiend, with power for a time "to lead to bewilder, and dazzle to betray." The moral and religious education which we need, will therefore briefly engage our attention, as opportunity permits.

New Haven, Ct.

A. G. B.

For the Colored American.

## THOUGHTS—NO. XI.

Virtue must be founded upon an intelligent knowledge of the only wise and true God, to be of any practical utility. It was a true remark of your eloquent correspondent "Augustine," that "men in their religious character are like the God whom they worship." The whole religious history of the world proves this opinion to be correct; for whatever may be the attributes which men ascribe to the character of their Supreme Being, they will regard those attributes as the best models upon which to form their own. The character of the true God, and the relation which men sustain to him, forms no small part of the proper study of man—that he may form his moral habits in harmony with the principles of the divine government under which he lives; and a conformity to which is indispensable to his happiness. The mind may be extensively cultivated—filled with the gems of the choicest literature—the intellect may be illuminated with all the learning of the schools—every attribute of the understanding may be polished to the highest educational pitch of refinement—wisdom may beam from the eye, bright as the solar orb, reflecting a dazzling lustre upon all its beholders; but unless the right principle of moral action is there—the Christian spirit—the mild temper of the religion of JESUS CHRIST, which can only be found in an intelligent view of the character and worth of the LORD JEHOVAH, man will not be happy, nor qualified to promote the highest happiness of his fellow men; for to comply with the obligations which bind us to the throne of God, we must certainly know them. Those "that worship him must worship him in spirit and in truth." Such a religion is the brightest ornament of life—it graces the brow of the aged, and adorns and beautifies the youth—it is the star that gems the human soul with an effulgence as undying as the annals of eternity—and dazzling in its intrinsic brightness the blazonry of the most polished and lofty intellect. This lulls to rest the stormy passions—this breathes peace, and spreads the halo of joy around the mind, irradiating and blessing every circle where it dwells—it warms and animates every heart where it "lives and moves and has its being." Where shall we look for the exercise of such a principle, but in connexion with the worth of the true God? Reason may toil for—it—but it tos in vain; "the world by wisdom knows not God." Philosophy never taught it—it—poets, amid the splendor of their dreams, never revealed it—as well might we expect that the scintillation of the lamprey would chase away the darkness of midnight, as that the reason of illium, sinful man should shed a light upon the relations which he sustains to his Creator and to his fellow men, sufficient to guide him in his duty to them. The genius of human reason stood in the temple of human wisdom for an unbroken night of ages, and there it might have stood for centuries yet to come, and never have shown distinctly a single page of the future. Struck dumb, and confounded by its own silence, when the questions were propounded: "If a man die shall he live again?" "How shall man be justified with God?" What could be said to an anxious inquirer? Who could break the oppressive silence? What reason and philosophy failed to do, the Bible makes known unto us. The Bible then must be studied that we may learn our duty to God and our obligations to our fellow men, and ourselves. The "wants and woes" of the world ought to be kept continually and steadily before the mind, that the heart may throb with the deep pulsations of sympathy, and love to expend its energies for the good of mankind. We ought to feel that we are indissolubly connected with the whole world; and are under the highest obligations to toil to bless MAN. The natural selfish principles and feelings of the human heart must be de厚oned, and benevolence, universal benevolence, installed with full power and right to reign.

A. G. B.
New Haven, Ct.

For the Colored American.

## THOUGHTS—NO. XII.

That the divine principle of Love, both to God and man, is the only correct principle of action in the universe, will, and cannot be controverted; and every young heart ought to be taught authoritatively the rightousness and extent of this principle before its warm current of brotherly affection is frozen by selfish indifference or poisoned avarice.

It is not enough that men are taught to know their duty—but they must be taught to do it. The formation of character trained to active obedience, is of the highest moment to the happiness of the individual, and to the community. All his usefulness depends upon this lovely—this divine trait; for the immutable principle of eternal right—of everlasting rectitude must be the foundation upon which virtue—active benevolence rears her temple. Virtue will always command respect, and is the foundation of human happiness, and is of indispensable obligation—it is the great law of the universe—first in the estimation of the Deity, and original in his character. That individual or people, then, who practice the principles of virtue, basing all their actions upon its immutable foundations, while they take the most effectual way to ensure their respectability—they will, at the same time, take the only way to secure their own happiness and prosperity; for God can only be their friend, as they do or do not practice virtue. How important, then, to an individual or a people, is the practice of their virtue! How valuable is the truth—integrity—firm, unbending justice! "Integrity and justice are the pillars upon which the throne of God finds its strong support," and unless we have these principles, our friends may toil for us, but they toil in vain—they may devote their treasures, or, like Lovejoy, pour out their life's blood, but all in vain, even should they plead with a power of argument which should out-rival Demosthenes, and do honor to a Cicerone. We must have a virtuous individual and public character—formed upon the principles of heaven. Every individual forms his own moral character. Of what use is it to point back through the dim distance of the past? to the historic page, adorned with the names and deeds of our ancestors—though shining like "stars of the first magnitude" in the firmament of their existence—they will not brighten and irradiate the gloom which our own ignorance and vice throws us. The Augustines—the Cyprians—the Tertullians, and Hannibal, will never elevate us, though they did live in Africa; and however proud we may be to refer to them, the glowing lustre of their bright names is unfailing; but the labor, the toil in the upward race of moral elevation, is ours to perform.

Better, far better that we have a firm, inflexible moral character, than to possess all the treasures of the Indies, East and West; "a good name is better than silver or gold."

The moral feelings—the action of the heart—the affections must be trained and disciplined to beat in unison with the truth—righteousness with God, or we have no security—no foundation for happiness or permanent prosperity. The intellect, the reason do not always control the heart, however that intellect may be cultivated and disciplined. Man has proud and fiery passions, which roll and dash their destructive surges over the throne of reason, and blast and destroy much that is fair and promising in the moral empire.

New Haven, Ct.

A. G. B.

For the Colored American.

## THOUGHTS—NO. XIII.

Perhaps some will be ready to say that the tune has taken a sudden turn; and the thoughts are no longer upon the necessity of high mental accomplishments, extensive intellectual acquisitions; but such, if any, judge too lastily, or misapprehend, for my thoughts are only turned for a moment upon another and more important department—from the head, to the heart. "LIGHT is the glory of the intellect. LOVE is the glory of the heart," says a writer in the "Christian World," and the melancholy history of thousands proves that "light" is not "love"—intellect is not heart—affection right moral feeling. What though you hear the voice of millions pronouncing in thunder-tones the splendor of your conquests—the majesty of your power—the greatness of your fame—the pomp and pageantry of your retinue—the extent of your riches—the blandishments of your equipage. *Mind*—you must have to gain these toys. The Alexanders and Bonapartes, and their kindred spirits, possessed great mental capacities—but is their "record on high?"

And tell me, ye candidates for human applause, and this ye could not have if the moral pulsations of the heart of mankind were as they should be—tell me, ye worshippers at the shrine which the god of ambition sets up—how many years must roll away before you will sleep in the dust, forgotten, and unknown? Go "take the wings of the morning, and fly" around the globe, and question earth's millions of their knowledge of the Hannibals and the Caesars, who rotted in the spoils, and sported with the miseries of their fellow men, which their own hands inflicted, that they might adorn their brows with a perishing wreath, and be called great by the tongue of folly. Go, then, ye who pant for such distinction, for such elevation, and seek in vain for their undistinguished dust.

Go, climb the Alpine heights of intellectual discovery, and there write your name in letters of fire, to attract the envious gaze and deep admiration of the scientific world, and like Newton, unlock the arcana of nature, and pour a flood of mental rays upon her deep foundations, and exhibit laws which were never before perceived by man. Know, then, proud man, that "from dust thou art, and unto dust thou shall return," and thy soul shall hasten up to meet its Maker, and render an account for all its actions here. Know that there is such an attribute in the character of JEHOVAH as justice. Knowledge is not piety. How have the great and solemn duties of life been performed? how have the laws of the moral empire been regarded? how have the relations which we sustain to our Creator, to our fellow men—our high destiny, been contemplated? Virtue alone clothes the immortal brow with an amaranthine crown. And an onward and upward course in virtue alone is moral improvement—this alone shows that we love God, and are good subjects of his moral government—this alone proves us the friends of our race—the friends of our own high destiny; and without this principle—this right state of the moral affections, though our intellectual powers towered like Gabriel's, yet our influence would be like that of a bend. The earth has groaned beneath the unhallowed tread of the Byrons, the Voltaire's, the Humes, and the Gibbons, who "shed disastrous twilight o'er half the nations."

Every momentous consideration—every valuable interest in the universe appeals to us to look well to the state of the moral affections as well as the intellect.

New Haven, Ct.

A. G. B.

For the Colored American.

THOUGHTS—NO. XIV.

It is our duty to prepare for the important and sol-
em duties which devolve upon us as the subjects of
God's moral government—that by acting in accordance
with his holy principles and relations, we may secure
his friendship, and promote the happiness of our fellow-
men, and secure our own. Soon we shall stand before
the bar of eternal justice, and give up our account, with
joy or sorrow. To do it with joy, we must have lived
in the practice of virtue—our minds must have been
imbued with the spirit of the religion of the Bible—the
love of Christ must have reigned in our hearts—the
seal of God's approbation must have been impressed
upon our souls. No matter how much beside the mind
may have been cultivated—no matter how much sci-
ence it might have understood—no matter how high,
Herschell-like, it might have soared—to hear the pla-
dits of joy, it must have done well—been robed in the
righteousness and purity of the gospel of JESUS CHRIST.
The religion of the Bible is the only science that will
fit the soul to dwell in the presence of God. This is
the highest and most sublime philosophy—it prepares
men for time and eternity. In this life only can a right
moral character be formed, and be formed soon.

Those only who have such principles based upon an
intelligent view of immutable truth, and hearts gushing
with love to God, and love to their fellow-men—with
hearts and heads right, are prepared to take their proper
place in the moral world; thus prepared, thus endow-
ed, you may send them forth into the world, amid its
whirlpool of conflicting interests and stormy passions—
you will find them erect when the moral elements of
society smoke and burn with fearful agitation—you
may trust them on the ocean of life, when howling
tempests and breaking waves roll its bosom with tre-
mendous fury—they will be prepared to grapple with
the foul spirit of infidelity, amid the blazing fires of
persecution—they will stand erect like an ocean rock
—there will be a God-like dignity about them. You
may venture them among the ruins of the last day,
amid the “wreck of matter and the crash of worlds,”—
they will not fear when they hear the clamor of the
archangel’s trump—they may permit them to stand un-
der the burning eye of eternal justice, and amid the
overwhelming scenes of the last judgment.

They will shine like stars in the firmament of eterni-
ty forever and ever! “BLESSED IS THAT PEOPLE
WHOSE GOD IS THE LORD,”

Such are some of my views of the improvement
which should be diligently inquired for by all people,
and such are the principles upon which, it appears to
me, all right moral improvement must be based, and is
the moral improvement which we are bound to make—
bound not by human legislation—not by ecclesiastical

edicts—but by obligations which exist in the moral gov-
ernment of God, and which bind us, and will forever
bind us to HIS THRON.
A. G. B.

New Haven, Ct.

For the Colored American.

THOUGHTS—NO. XV.

Having promised to assign my reasons for the opin-
ion which I have advanced for wishing to see a virgo-
ous and continuous effort made to secure the right kind
of mental and moral improvement, I now commence by
remarking : that the day and the age in which we live
demands it. A few centuries ago, and “darkness cov-
ered the earth, and gross darkness;” deep and thick
gloom—the murky clouds of ignorance over the men-
tal, moral, and physical constitution of man; but now
light and knowledge is blazing in floods of golden
splendor. A few centuries ago, and learning was con-
fined to the favored few—the many groped their way
through life amid the darkness, as many now do, slave
to their passions and to their tyrannical rulers—mis-
erable and wretched beyond description. “A change
has come over the spirit of their dream,”—the whole
aspect of things is changed—great improvements have
been introduced—new facilities are afforded for useful
improvements. Minds, strong and powerful, are grap-
pling with minds of kindred temperament. “Greek
meets Greek,” and truth flashes from their gleaming
hands. Every principle of human policy, nay, of di-
vine revelation, is examined as it should be, with a bold
hand. The reason for things is demanded, and some
other reason must be given besides antiquity, age, or it
is right, because great names stand guard around it.
Vandal hands, and Vandal feet too, are still abroad in
the land, ready to tear down and trample down all or-
der and all rules, however much they may subserve the
best interests of man; and whether or not, they have a
better fabric ready to be reared, when they shall have
been permitted to sweep away what in their sapience is
decised useless rubbish—or whether they have given
society assurance that they have the disposition to pro-
vide better for its wants.

Under these circumstances we are to act our part,
having all the interests of men at stake, and deprived
of many of the rights and privileges which belong to us
as men, there is possibly a greater reason why we and
the rising generation should be furnished with every
mental and moral qualification to “act well our part.”
It depends much, very much upon ourselves what posi-
tion we will occupy, and upon what vantage-ground
those which are to come after us shall stand upon.

In this day, when there are so many Argus-eyes, the
world will gaze at our position, look at the facilities
within our reach, by a diligent use of which we might
attain our elevation— and then inquire whether we are
helping ourselves, and though like Gideon's army,
“faint, but still persevering,”—doing all we can to
“stand forth redeemed” from the thraldom of prejudice
and unjust laws.

The inquiry is fair—we ought to feel bound to answer
in right and well-directed efforts for our highest and
best good. At this day, when heaven and earth is
moved—when all people are awakening—when the
despots are trembling—when truth is going forth, “pre-
pared as the morning,” chasing away the long night of
oppression—it is treason, it is suicidal to be cold, indif-
ferent, or inactive. We must decide and act right. If
we have not all those mental and moral endowments
which we need, let us remember that self-denial and
energetic action will do wonders. DILIGENCE IS GE-
NUS.
A. G. B.

New Haven, Conn.

The American

For the Colored American.

THOUGHTS—NO. XVI.

Another reason why we should make continual ef-
forts to raise the standard of moral improvement, is:
that the best interests of society demand it. The influ-
ence which we exert, must, in the nature of the case, be
either conservating and elevating, and therefore good,
or it will be degrading, and therefore disastrous and
ruinous upon those around us. Shall the reasonable,
the righteous demands which society makes upon us be
answered with wicked selfishness or cold indifference?
Can we do this without involving every thing dear to
our own hearts in one common ruin? Just stop, and
step into that school-room, where the dearest treasure
of the neighborhood is gathered. There sits around
the teacher, and do not stop now to contemplate the
fearful responsibility that clothes him—we may think
about that bye-and-bye—but look at the forty or fifty
beautiful, bright-eyed boys and girls—the precious jew-
els which adorn the room. Think of these immortal
minds; you cannot expect that they will spend all their
days where they now are, and if they were to, they
would need the same if not a higher state of moral cul-
tivation. When a few more years have passed away,
how changed the scene in that school-room!

Those young hearts, now warm and buoyant with all
the animating vitality, the glowing and vigorous pulsa-
tions of life—those bright minds, before which hope
dances, and presents the untried world in attitudes of
dazzling splendor, and upon whose active imaginations
fancy paints her gorgeous visions of brightness and
beauty—will be separated! Some in distant parts of
the globe, their homes among strangers—some locked
in the cheerless and silent abodes of the tomb! Will
it not be thus?

Where are the friends and companions of your juve-
nile days? Where are many who mingled with you in
childhood's innocent sports, so bright and lovely? Shall
this blooming band go out to mingle in society without
all that preparation which they need? Does not the
interest of society plead through them in a voice tender
and affectionate, though of earnest, nay, almost agoniz-
ing supplication, and show us what duty is required at
our hands? That voice full of the majesty of heaven,
says, “Train up a child in the way he should go,”—set
such examples before them as shall have a powerful
tendency to restrain them from the crooked ways of
vice, and cause them to walk in the paths of wisdom.
What parent would send a son to contend with the
storms of the ocean, with a master of a ship who was
ignorant of the theory and practice of the art of naviga-
tion? How would the parent's heart feel to learn the
fact that its child had been forced away under such cir-
cumstances? Would you ever expect to behold him
again? Would no anxious fears throb in your bosom?
Would no painful emotions seize you? Would there
be no wretchedness by day, and no tormenting dreams
by night, to disturb you? How then can you trust your
children to go forth amid the clashing interests, the
stormy passions, the base principles, the pernicious ex-
amples, the smiling insinuations, and the fascinating al-
lerements with which the vile elote the vice, that it may
gain strength to burst and rend, and agitate and over-
whelm with more fearful power the unsuspecting
victim, crushing and often destroying not the body
only but the inward mind, engulfing the soul beneath
an ava anche of hopeless ruin! If their minds and
hearts are not rightly cultivated, they will in a little
time become so many poisonous streams, withering and
desolating wherever they move, with an influence more
destructive than the Sirocco—more deadly than the
Bohan Upas! The interest of society pleads with us
to do what we can to prevent a calamity so awful and
disastrous.
A. G. B.

New Haven, Conn.

For the Colored American.

THOUGHTS—NO. XVII.

The nature of the human mind may be urged as a reason why we should make a diligent effort to secure a high state of mental and moral improvement. Says Akenside:

> "Call now to mind what high capacious powers
> Lie folded up in man; how far beyond
> The praise of mortals, may the eternal growth
> Of Nature, to perfection half divine,
> Expand the blooming soul. What pity then
> Should sloth's unkindly fogs depress to earth
> Her tender blossom; choke the streams of life,
> And blast her spring! FAR OTHERWISE DESIGNED
> ALMIGHTY WISDOM."

The human intellect loves knowledge, and knowledge is the food of the intellect. Nature has amply provided for the mind, and with lavished kindness, the

> "Bids the longing appetite
> The rich provision taste."

The immortality of its nature—its boundless capacity to improve—its ability to expand the solemn destiny which clothes its existence—the progress that it *must* make in virtue or vice, are so many potent reasons why it should be rightly improved.

The principles which it grasps—the fact's which it stores—the ideas which it originates—will fit it to exert a tremendous influence upon other sentent beings for weal or for woe; while, at the same time, as its own moral taste is correct or false, will its own existence be pleasurable or miserable—a blessing or a curse. It is for us to unite with James Durham, Benjamin Bannaker, Thomas Fuller, Phillips Wheatley, Ignatius Sancho, and Capiteln, with many which might easily be named, and say to the world, that the color of the skin has no destructive affinity with the mind!

Knowing that we have these "high capacious powers"—that there is knowledge to be obtained—that without such knowledge the intellectual powers cannot be developed in their vast extent, and strengthened for the grand and important duties devolving upon it in this life, and to what boundless scenes is it to be ushered in that world which is to come, can we do less than to improve and adorn it with the immortal science of truth, and be just ourselves?

But fully to comprehend the dignity of the human mind, we are not only to look at its capacity to acquire knowledge—to store itself with the rich facts with which the world is stored—its power to originate ideas bright and valuable—the splendid achievements it has gained in its career—the influence which it exerts upon the destinies of kindred beings—the amazing amount of happiness or misery which it must experience—the wide circle of years which it must pass in its onward state of existence; but at its high origin—its likeness to its maker—its impress of DIVINITY—this stamps it with a dignity transcending the rich's, the grandest, the most noble displays of OMNIPOTENCE in the material world.

When we think of the dignity of the immortal mind, that it is to live forever, filled with the ideas which it gains here—let us resolve, and act upon that resolution, that it shall be improved in virtuous knowledge. Its existence is secured—when dashing streams shall flow, and the lofty muntans shall flee away, the fragrant flowers shall cease to bloom, and when the sun shall have shed his last golden rays, the pillars of creation riven, the walls of the universe crumbled—the immortal mind shall live! Let it be improved and adorned with the precious gems of truth and virtue—let it be filled with pure thought's and bright conceptions—let it grasp firmly the glorious principles of the Eternal Throne—let its invigorated strength, its awakened powers

> "burn,
> Holding communion with kindred spirits,
> Mingling thought with thought—
> Mind responsive echo back to mind."

New Haven, Conn.

A. G. B.

Portland, Thursday, March 17, 1859.

For the Maine Temperance Journal.

MR. EDITOR:—I need not begin this brief article by saying that I know from the reading of your paper, that you are earnestly engaged in the promotion of the great and good cause of temperance—TOTAL abstinence from the use of all intoxicating liquors, as a beverage, for your eloquent tongue has often been heard in the most lucid statements of the nature and the evils of intemperance, and in the presentation of the most candid and thorough arguments in defense of those principles of temperance, which alone constitute the rock of safety in this great enterprise. There are about four hundred colored people in this city. How stands the cause of temperance in their midst? From the first dawn of the temperance reformation to the present time, there have ever been found a few names in Sardis—a “faithful few” among too many others, who were either indifferent to the cause of temperance, or the deluded victims of the Rum Power within them and without and around them. From time to time, noble efforts have been made to suppress and banish the evil of intemperance; and much good has been accomplished; but “Leviathan” is not easily tamed—the only taming to be that of his death—the utter, the entire annihilation of the rum traffic and of the use of intoxicating liquors, as a beverage, from the bosom of society, or by man anywhere,—better undertake to regulate sheet lightning, than to regulate the sale of rum to use as a beverage, and then to dream of escaping the evils of intemperance.

During the past year there has been quite a "revival" in the cause of temperance among the colored people in this city. Large and interesting meetings have been held, and many triumphs and trophies have been won, through the influence of the good and the true among their portion of our citizens;—and through the influence of those who have come in among us. The voice of the Hon. Neal Dow, the eloquence of S. L. Carleton, Esq., and the lucid arguments of Rev. D. Forbes, last mentioned,—but not least in the strength of his facts, and sound and able remarks showing the bearing of the temperance cause upon all, old and young—its efficient power to bless and elevate all in the social system,—remarks which commended themselves to the conscience of every intelligent mind, have been heard in our meetings. More than one-fourth of the entire colored population of this city have enrolled their names on the pledge of TOTAL ABSTINENCE!

In this we rejoice—but the evils are not

banished from our midst—the evidence is too plain—painfully plain that Rum is still doing his fearful work of destruction in many directions. The burning tears of mothers are still falling over the wretched course of sons—wives still mourn over the gloomy fate around them—children still need that money which is spent for rum, to buy bread. The den of infamy is still open, and some of the young are too often found in these “breathing holes of hell,” in the language of Dr. Lyman Beech er. Yet we do not despair; cheered by hope, encouraged by the past, we still “hope on” and labor on—holding forth the light,—“doing with our might what our hands find to do,”—giving our small portion of influence in favor of that moral sentiment, which shall yet banish the liquor traffic, and liquor drinking from the State and the world.

A. G. B.

FOR THE ANGLO-AFRICAN.

ACROSTIC.

REV. J. W. C. PENNINCKTON.

Justified by wisdom's high behest,
A slave no more—a man confessed—
Many have read, from thy eloquent pen,
E ennobling thoughts for the freedom of men.
Still upward and onward is thy way,
Which thousands admire, blessing God for the day
In which you have toiled, so nobly and true—
Like Garnet, and Douglass, and Delany, too—
Lifting the bondman from darkness and death—
Investing him with rights—inspiring him with breath,
A nd sending him forward in virtue's career,
Majestic and noble, divested of fear.

Continue then faithful and true to the end;
O n God you rely—He is strong to defend.
Xylographican skill let others unfold;
Present thou thy record to ages untold,
Emblazoned with the deeds of light and love;
N one will deny thee a mansion above.
N ow awaiting to crown thee in thy new field,
I n heart and in hope as your power you wield,
N ew honors shall deck thee as in distant lands,
G iving thee joy amid the work of thy hands.
To Heaven we commend thee in all the way
O n which thou goest from home far away—
N one can more warmly adieu to thee say.

A. G. B.

FOR THE ANGLO-AFRICAN.

REV. HENRY HIGHLAND GARNET

PREACHING IN THE NATIONAL CAPITAL.

An Acrostic.

How noble and earnest, behold him stand,
E loquent and faithful, in the Capitol of the land,
N ot Cicero, or Chstham, with might sublime,
R ehearsed sech truths as this divine.
Y ou feel his power—the pulses thrill—
H e smites the oppressor with a will,
I n every soul of justice and love
G reat joy is found, far above
L laureled wreath or diadems,
A nd jewelled crowns or sparkling gems.
N or will thy glory e'er depart,
D erived from truth's immortal part.
G od bless thee—standing like a rock,
A noble hero in the battle's shock,
R eceive the meed of honor due,
N one more faithful of the "noble few."

A. G. B.

The Daily Courant.

HARTFORD:
MONDAY MORNING, NOV. 10, 1862.

A Card.

MR. EDITOR.—Will you permit me through your paper to thank the friends in Hartford who have prepared twelve barrels of clothing for the contrabands in Washington, D. C. Great credit is due to the members of the colored churches, and also to our numerous white friends who have nobly assisted in this labor of love. The blessing of the poor be upon them. And now will some kind friends give the money to send these things to their destination? Donations for this purpose may be left with the treasurer, Mrs. Mary Johnson, No. 41 High st., and will be thoughtfully received.

REV. AMOS G. BEMAX,
per E. C. Freeman, Secretary.

Journal and Courier.

EDITED AND PUBLISHED BY

CARRINGTON & HOTCHKISS,
No. 238 State st. Arcade Building.

JOHN B. CARRINGTON.

JOHN B. HOTCHKISS.

DAILY JOURNAL...........PER ANNUM...................$5.00
WEEKLY JOURNAL...........PER ANNUM...................$2.00

SATURDAY MORNING, MAY 31.

COLORED FREEDMEN'S AID SOCIETY.—The colored citizens of New Haven have organized a Freedmen's Aid Society. Their constitution says: The object of this Society shall be to act in harmony with all other lawful institutions of like interest and purpose, in extending relief to the liberated and in providing aid toward such other improvements in their condition as circumstances may demand." A considerable quantity of articles of various kinds have already been received by this Society, and are being transmitted South for distribution among the freedmen by the authorized agents. Rev. S. V. Berry, of St. Luke's Church, is the President of this Society; Rev. J. G. Smith, of Zion Church, and J. Williams, of Bethel Church, Vice-Presidents; Rev. A. G. Beman and Dr. C. V. R. Creed, Secretaries; and E. Galpin, Treasurer.

DAILY per Annum...................$8.00
WEEKLY per Annum...................2.00

MORNING EDITION.

SATURDAY, MARCH 10, 1866.

REV. AMOS G. BEMAX, formerly pastor of the Tem-
ple Street church, in this city, has received a call to
become the pastor of the Mount Zion Congregation-
al church in Cleaveland, Ohio, where he has been
laboring some time past. He received 41 members
to the church by profession at the last communion
service. The Sabbath School is very large and pros-
perous.

Cleveland.

Cleveland, Ohio Aug. 6, 1866.

MR. EDITOR :—

Permit me through the columns of your valuable paper to say a word for Cleveland, Ohio.

In this city there are three denominations of
color, one Methodist, one Baptist and one Con-
gregationalist.

The Congregational Society has been in progress
about twenty-three months, and now numbers up-
wards of ninety members. They have bought a
lot and are erecting an edifice; and anticipate
dedicating it this fall. Rev. A. G. Beman has
been engaged preaching for us the past five
months. He spoke of the ZION'S STANDARD AND
WEEKLY REVIEW, on Sabbath evening, in the
highest terms; he also spoke of a number of per-
sons engaged in connection with the paper.

He endeavored to impress on the minds of the
people, the need of taking this paper, that they
might familiarly acquaint themselves with what
was going on in different parts of the United
States among colored people in general.

He took his text from the Book of Amos, 4th
chapter "Prepare to meet thy God." He spoke
very warmly and affectionately, and I hope that
they would ever remember the text, if they did
not recollect anything else.

Yours truly,

S. L. F.

MORNING EDITION.

SATURDAY, MARCH 10, 1866.

REV. AMOS G. BEMAX, formerly pastor of the Tem-
ple Street church, in this city, has received a call to
become the pastor of the Mount Zion Congregation-
al church in Cleaveland, Ohio, where he has been
laboring some time past. He received 41 members
to the church by profession at the last Communion
service. The Sabbath School is very large and pros-
pleasing.

THE MEETING FOR THE ENCOUROAGEMENT OF COLORED ENLISTMENTS, was held at the State House on Thursday evening. It was organized by the appointment of Rev. Richard Vaughn as President.

Messrs. P. H. Brown, Thomas Church, Silas
Dickerson, Albert A. Stevens, Collins S. Burrell,
and Richard White as Vice Presidents.

Secretaries—Amos G. Beman, Freeman Rignall,
and Mitchell S. Hayes.

Dr. I. B. Smith of Boston, and Win.
J. Johnson Esq., an Attorney at Law
from New Bedford, addressed the meeting.
The evening was unfavorable on account of the
storm, but the meeting though not so numerous,
on that account was a very spiked one. The ad-
dresses were able, and excited a considerable an-
enthusiasm. No recruits were enlisted at the
meeting, but since several have offered themselves
for enlistment. The meeting adjourned to Mon-
day next, and will be held in the state house,
where addresses will be made as before.

ASSASSINATION OF A COLORED
CLERGYMAN.

WE ASK OUR READERS TO PONDER THE FOLLOWING
statement taken from *The Evansville (Ind.) Journal.*
It has not, as far as we know, been
published in any religious newspaper in the
country. The spirit which prompted this
bloody outrage is the same which animated the
rob, or Goy. Seymour's "friends," in this city,
during their "three days reign of terror"—the
same that spread sorrow in Detroit—the same
which has been rife in many places and is still
rampant among thousands of the "baser sort."
Why is the pulpit silent? Why does not the religious press thunder? Why should such villains go "un-whipped of justice"? A minister
of the Gospel in a Christian land, within "the
sound of the church-going bell," smitten down
into a bloody grave by ruffian hands, and the
fact unnoticed by any authority in the State,
or by religious men.

HOW MANYBloody spots will speak in this
land in the ear of justice, "when God shall
make inquisition for blood." "My soul is sick
—my ear is pained with every day’s report,"

said the celestial Cowper, while he heard o'
wars and running on, while "garments
rolled in blood, and spattered to the eye, of his im-
agination; but what would he have thought
and felt and wrote if the awful scenes of every-
day life in this land could have been laid be-
fore him?

A DIABOLICAL MURDER.

WE HEARD a number of accounts yesterday of
a most fiendish and villainous murder, perpe-
trated in this city on Sunday last. We made
all possible efforts to learn the full particulars,
but without success, as everybody seemed to
feel no interest in the matter because the vic-
tim was a man of color. As we hear the story
it appears that a number of very fast young
men of the city, while passing along the street
on what they are pleased to call a "splurge,"
met a negro preacher named Jackson, an inof-
fensive, quiet man, when one of the youths,
named Myers, out of mere wantonness, stabbed
the negro several times, and, as one report had
it, killed him immediately; another report
says the negro lived about four hours, and
another that he was living yesterday. A se-
dier took a man on Sunday to the office of the
Provost Marshal, and told that officer that
had stabbed a negro. Capt. Hynes, being bu-
at the time, told the soldier to take the man
a constable or justice of the peace, and tu
him over to the civil authorities. The soldi-
however, let the man go. It is certainly
alarming state of society when a negro can
killed in open daylight in the city of Eva-
ville, and yet not excite sufficient interest
enable the facts to be ascertained with so
degree of accuracy. It is due to the honor
this community, and to our good name abo-
that this matter be investigated at once, a
vigorously.

The Daily News

NEWPORT :
Saturday Afternoon, February 28, 1863.

35

FROM THE FIFTH REGIMENT MASSA-
CHUSETTS CAVALRY.

EXTRACT from a letter received by Rev. Amos
G. Beman from his son :

POINT OF ROCKS, Va., June 20, 1864.

DEAR FATHER: I received your letter last
night, and was most happy to hear from you,
and happy to think that I was still alive and
well after our last trying time; for since I last
wrote, almost half of the 5th Massachusetts
Cavalry have been in several engagements,
and about thirty have been killed and wounded.
The first notice I had of going into the engage-
mant was at about 1 o'clock, a.m., Wednesday,
the 15th. We heard the bugle, and sprang to
our arms, and, with two days' rations, we
started towards Petersburg, and when about
four miles on our way toward that city, at a
place called Bealty's House, we came in front
of the rebels' works. Here we formed a line of
battle, and started for the reb's works. I was
with some thirty of my Company. We had to
pass through a strip of woods before reaching
their works. The shell began to come through
the woods; but we kept on, while the shell,
grape and canister came around us cruelly.
Our Major and Col. Russell were wounded, and
several men fell—to advance seemed almost
impossible; but we rallied, and, after a terri-
ble charge, amidst pieces of barbarous iron,
solid shot and shell, we drove the desperate
greybacks from their fortifications, and gave
three cheers for our victory. But few white
troops were with us. Parts of the 1st, 4th, 6th
and 22d were engaged.

The colored troops here have received a
great deal of praise. The sensations I had in
the battle were, coolness and interest in the
boys' fighting. They shouted, "Fort Pillow,"
and the rebels were shown no mercy.

CHARLES TORREY BEMAN.

FEBRUARY 5, 1868.

ZION'S
STANDARD AND WEEKLY REVIEW.

PUBLISHED WEEKLY, ON WEDNESDAY,
By the Corporation of the
A. M. E. ZION CHURCH,
NEW YORK CITY,
In the interest of the General Conference, as the Organ
of the Connection,

REV. AMOS G. BEMAN,

Who has been in Tennessee for the past
year as a Missionary among the Freed-
men, will (D. V.) preach in the A. M. E.
Zion Church, on Sunday afternoon, Feb-
ruary 9th, at half-past 2 o'clock.

CONFERENCES.

RICHMOND.

"RICHMOND is ours," has flashed over the wires. "RICHMOND is ours" echoes a million of loyal hearts—"JEFF DAVIS has fled," and "LEE is flying;" made the air vocal with "thoughts that breathe, in words that burn," as the news of this great victory spread along from city to city, from State to State and from ocean to ocean. No pen or tongue, no orator or poet, can describe the emotions of joy that thrilled every honest bosom, as the tidings of this great event spread over the land. While all rejoice the colored man has many, and peculiar reasons to "shout aloud for joy"; and exclaim what hath the God of the oppressed—the God of truth and freedom wrought? Richmond the vipervous nest of serpents—the seat of scorpions—"the cage of unclean birds," of prey—the doomed city has fallen like Lucifer, to rise in rebellion again, never—this den of iniquity—the sepulchre of souls—the dark tomb of the immortal mind—the dreary abode of crushed hearts—where the "sighing of the prisoner" and the bitter tear of anguish fell unheeded—mocked by the cruel oppressor of God's poor—that city where bloody treason against Right and Justice, and Humanity, flourished has fallen. Why should not colored men rejoice "with joy unspeakable and full of glory?"

Its streets have shaken beneath the conquering
tread of colored soldiers as "they went marching
along," their hearts beating with patriotic and sublime
emotions. How their fathers and mothers must have
felt as they beheld their sons and brothers returning
in triumph! What thoughts of the past, what visions
of the future! as they marched by the prison—the old
Bastile, the slave pens, the human auction-blocks,
where countless victims of despotie rage and avaricious
cruelty have been outraged and wronged! That past
can never return, thanks to God and "ABRAHAM, the
friend of God," and humanity—to SHERMAN, and SHERI-
DAN, and GRANT, and the right arm of colored men, re-
deemed and disenthralled by the irresistible genius of
Freedom. We used to say in the old days of the Fugi-
tive Slave Bill, that "when the African Lion should
awake to battle, the oppressor would find that living
thunder dwelt in his right arm." Fort Wagner, Olustee,
Port Hudson, Milliken's Bend and Nashville have proved
this. Charleston has seen the sable heroes undaunted
stand amid their proudest monuments, and now Rich-
mond beholds them as they "go marching along;" none
daring to molest—none to make them afraid. The
convulsion which has smitten their throne of iniquity
to the dust—the storm which has swept over their city
of blood, and sent their broken legions and flying col-
umns they know not whither, shall purify the atmo-
sphere, and le ave it consecrated to Freedom and Hu-
manity for ever.

THANK GOD, RICHMOND IS OURS!

Let these words flash in letters of fire over the ban-
nered host which on the 18th day of April shall march
along the streets of New York.

Wednesday, September 25, 1867.

W. M. HOWARD DAY, Editor,
[SECULAR DEPARTMENT.]

Official Organ of the Colored People of the
State of New York, and the Soldiers
and Sailors of the United States:
and of the Independent Order of Good
Samaritans and Daughters of Samaria
of North America.

Annapolis, Md., Sept. 17th, 1867.

On the evening of Monday, September
16th a Lecture was delivered in the Stan-
ton School House, by Rev. Amos G. Be-
man, formerly of New Haven, Conn., but
more recently of East Tennessee.

South
full
of
h

Rev. Mr. Beman is an earnest worker,
and went South, under the auspices of the
Missionary Board of the Presbyterian
Church; for a year past, Mr. Beman has
been laboring, religiously and politically,
and took an active part in the late politi-
cal Campaign. We have seen his en-
dorsement from Mr. Taylor, Chairman of
the State Central Committee, from Gover-
nor Brownlow, from Mr. Brownlow, Editor
of the Knoxville Republican Journal and
from Horace Maynard Esq., testifying to
the efficient work performed.

Mr. Beman was a Delegate to the Bor-
der State Convention lately held in Balti-
more, and was invited to go to Annapolis
to deliver a Lecture upon the " Rights of
Man,"

The audience was not large, but the
Lecture was well worth listening to. In
the course of his remarks, Mr. Beman
dwelt upon the features of the late canvass
in Tennessee, and illustrated what the fu-
ture of the People of that State, is to be:
At times Mr. Beman was really eloquent.

Mr. Beman said—Tennessee was a Ter-
itory until 1796. The Emigrants to that
Territory were mainly from Virginia.
They found the Indians there, and as usu-
al, conflicts ensued, because of the en-
croachments of the Emigrants. The Indi-
ans saw their lands passing away from
them—and fought to retain them—but
they perished in the conflict. Slavery was
early an institution of the State—for among
the first incidents, some colored children
were stolen by the Emigrants and sold in-
to Slavery for life.

In the Constitution of Tennessee, which
was framed in 1796, there was no distinc-
tion as to color in reference to Voters, and
Colored Men therefore voted there until
1834.

was an early anti-slavery sentiment created by Benjamin Lundy, the coadjutor of Wm. Lloyd Garrison. Lundy published an Anti-Slavery newspaper in Newmarket, Tenn., and petitions were sent in for the abolition of Slavery, so that they came within *one vote* of abolishing it.

In 1834 colored and white men together voted for Members of a Convention to frame a New Constitution, and these men thus elected, in that Constitution franchised the colored men. While Slavery was recognized in that Constitution, there was no clause forbidding masters to instruct their slaves, and in various instances Sabbath schools were successfully established for colored people.

Tennessee in 1861, went into secession. 25,000 Union Men were then driven from their homes. In the mountains and in the woods these men were fed and sustained by the colored men; and these Union Men now say, as long as they live they would be true to colored men, as colored men had been true to them.

In the light of this idea, a new Constitution had been framed, and now colored men vote in Tennessee."

Mr. Beman gave many interesting facts as to the opposition with which the colored people of that State had to contend, but spoke hopefully of their present and future advancement.

In conclusion, Mr. Beman urged his hearers to be up and doing—to study figures—and to thus prepare themselves for the duties now in the Providence of God devolved upon them.

Mr. Beman introduced Professor Wm. Howard Day who made a short speech, complimenting Rev. Mr. Beman and his address and urging upon the audience the support of the Stanton School established in Annapolis. He paid a tribute of praise to the Trustees of the School, complimenting them upon the building and its appointments, and concluded with encouraging words to all.

The Speakers were attentively listened to, and heartily applauded.

Mr. Bayne presided, assisted by Mr. Shorter, one of our oldest, most respectable citizens. Prominent among the auditors were Messrs. Moses Lake, Wm. Bishop, Ridgeley, Miss Case, (teacher) and others.

Notice was given that Prof. Day had consented to give a Lecture in Annapolis, soon, for the benefit of the Stanton School, and it is hoped and believed that a larger number of the citizens will be present.

This District is under the charge of General Charles Howard, the efficient Assistant Commissioner of the Freedman's Bureau. Yours in haste, A. M. GAY

From Wilmington, N. C.,

TUESDAY, APRIL 29, 1862.

<table><tr><td>DAILY</td><td>Per Annum</td><td>35.00</td></tr><tr><td>TRI-WEEKLY</td><td>Per Annum</td><td>3.00</td></tr><tr><td>WEEKLY</td><td>Per Annum</td><td>2.00</td></tr></table>

### The Jubilee Meeting.

The meeting of the colored people of New Haven, held in Temple Hall, last evening, in commemoration of the Emancipation of Slavery in the District of Columbia, was largely attended, and passed off with great honor to those who had made the arrangements, and gratification to those who attended. The house was called to order by Mr. Mineas Lyman; whereupon, Dr. C. V. R. Creed, in behalf of the committee of arrangements, announced the following gentlemen as officers of the meeting:

President—REV. AMOS G. BEMAN.

Vice Presidents—Richard Green, Mineas Lyman, Richard Wright, William Stevens, Thomas Prime, Edward Galpin, Robert G. Cromwell, Wm. Wilson, Robert J. Cowes, Richard Giles, S. V. Berry.

Secretaries—Wm. W. Quonn, Chas. E. Cummings, Robert W. Evans, Cornelius H. Gibbs.

The Throne of Grace was then addressed by the Rev. D. L. Ogden, in a brief but appropriate prayer.

The Chairman briefly addressed the meeting, saying the following preamble and resolutions are read by Dr. C. V. R. Creed, and adopted in the midst of loud cheers:

WHEREAS the Congress of the United States have in a notable and masterly manner passed an act emancipating the slaves in the District of Columbia, and removing forever this long cherished institution from the very heart and the stain which for years has disgraced the "nation's esutechon," and acknowledged the great Jeffersonian principles, embodiment in the "Declaration of Independence" and "Constitution of the United States," of the freedom and equality of all men—therefore

RESOLVED, That we, the colored citizens of New Haven, hail with feelings of intense joy and thanksgiving, the recent act of Emancipation, and do hereby return our thanks to these philanthropic, Christian statesmen—Messrs. Hale, Sumner, Wilson and Wade, of the Senate—Messrs. Lovejoy, Potter and Stevens, of the House—and others to whom we feel indebted for bringing about this great reformatory measure in behalf of our oppresed, fellow-beings.

RESOLVED, That in our honored President, Abraham Lincoln, we recognize those noble traits of character which have ever shone resplendent, through an unsullied life, in man in whom we have the most implicit confidence, and whom we will earnestly sustain in carrying out the letter and spirit of the Constitution, by pledging to him and the country our lives, our fortunes, and our sacred honor.

RESOLVED, That as 'American Slavery' is the man�pring of the present rebellion, we are in favor of a vigorous prosecution of the war, until the irrepressible conflict between "liberty" and "slavery" is forever settled, in the complete overthrow and abolition of this stupendous wrong.

RESOLVED, That in this righteous edict of "national emancipation," and in the glorious developments of Divine Providence by which so many thousands of our brothers are becoming FREE from their long and cruel bondage, we recognize our new responsibilities and obligations to them and to the world, to develop in ourselves, and to teach them the sacred importance of those holy principles of industry, domestic economy, temperance, moral and intellectual education, civil and religious freedom, upon which, under God, the prosperity and happiness of all mankind depends, welcoming our labors of love, and rejoicing in the hope that soon freedom shall be declared to all inhabitants in the land.

RESOLVED, That the doing of this meeting be transmitted to the gentlemen embraced in the resolutions, and to the daily press for publication.

The meeting was then addressed by Dr. Creed, the Rev. Rev. Wm. T. Catto, Dr. Bacon, the Rev. Rev. J. G. Smith, and the Rev. J. S. C. Abbott. The speeches were received with repeated bursts of applause, and the joyous people dispersed after joining in the Doxology.

### NEW PUBLICATIONS.

PECULIAR. By EPIES SARGENT. Carlton, 413 Broadway, New York, 1864.

"Of making many books there is no end;" and, "much study is a weariness to the flesh"—both of these aphorisms are true in these modern days. The book named at the head of this notice has been upon our table for several days—while pressing duties have kept us too busy to read it. An examination of its contents has brought to our mind a vast multitude of books which have been given to the public upon the subject of the peculiar institution—each dissimilar in style—yet each a unit in the elements of truth and veracity.

"Peculiar" is written by the hand of a master in all that constitutes artistic skill—clear in its narrative, manifesting a deep insight into the motives of that human nature which has been long under the classification influence of slavery. Characters are described with a vividness and power which caused them to move as in life before the mental eye of the reader—the author has called them from the "vasty deep" and they have come with a startling distinctness, and they will never down again while memory remains. Let the book be read. It will intensify the hatred of every human heart against the whole system of slavery. It will strengthen the purpose of all friends of freedom and of the country to toil on for the utter destruction of the old Bastile of American oppression. We heartily commend it to the attention of the thoughtful, the earnest, and the good, believing that humanity and justice will rejoice in its mission among all classes of readers.

ASB.

THE LADIES' NATIONAL UNION FAIR,

IN aid of the funds of the American Freedmen's
Friend Society, was held in the Academy of
Music, Brooklyn, on the 8th, 9th and 10th of
February.

The room was decorated in the most tasteful
and magnificent manner. Mrs. E. A. GLOUCESTER,
under whose direction Mr. W. Payne, the deco-
rator acted, displayed the most splendid ge-
nius and energy and with the Committee had
everything arranged so to catch the eye of the
spectator and lead him to muse until the fire
of sympathy glowed for the great object for
which the fair was held, viz: for the aid of the
Freedmen—"the Nation's Freedmen" as Dr.
Tyng calls them—and the colored soldiers—
who deserve and need assistance.

On entering the spacious room, and turning
to the left you stood before the altar of patri-
otism, whose motto was Truth, Justice, Liberty,
at which the Rev. JAMES N. GLOUCESTER, presided,
offering for sale the photographs of John
Brown, Col. Shaw, Wm. Lloyd Garrison, Wen-
dell Phillips, Charles Sumner, Frederick Doug-
lass, and a host of others "too numerous to
mention." It was interesting to see the desire
of the multitude to possess some of the pictures
of these historic names. John Brown's spirit
"is marching on" and like the mighty Missis-
sippi as it rolls to the ocean gathering volume
as it moves along, so his name becomes more
and more powerful every day.

Appropriately the committee placed next the
"wheel of fortune," at which Misses Smith and
Bradbury presided in masks. We saw a large
crowd around it, all eager to catch a
peep, or hear a response from the future—
specially were the very young misses and
gents, interested in the movements of the
wheel. We heard the bright-eyed little Miss
P., and the young Miss F., and several others
earnestly and satisfactorily discussing the
future. May that future be as bright and
beautiful as their young hearts and happy
spirits now picture it.

Moving on, the vistor came to well prepared
tables, on which various articles for the Freed-
men were for sale. We saw the Rev. Mr. CAR-
TER, who has been most eloquently for the few
past weeks pleading their cause, engaged in
selling articles for their benefit, and in getting
signers to petitions for the entire Emancipation
of all the slaves in the country. Here for a
moment the reporter paused amid the enchant-
ing sounds of rich music from the band, which
played there every evening to the very great
delight and pleasure of the vast throngs which
crowded the room during the whole of the Fair.
Pausing here, also, we stood in the presence of
a large painting by Miss Hoyt of Brooklyn rep-
resenting "JOHN BROWN'S LAST DREAM." Ano-
ther table for the Freedmen, was presided over
by Miss Rebecca A. Roselle and Miss Lyons,
fresh and blooming in their loveliness and youth,
who with the experience of Mrs. Capt. Johnson

constituted a power to move many a dollar
into the right direction. Calling at the post-
office, the visitor found the officials on duty,
and when learning the name of the person,
always had a letter for the pay. Miss Kel-
beck, and Miss Fanning presided over their de-
partment with ease and grace, and gave com-
plete satisfaction.

We cannot speak of all the tables and the
numerous articles for sale. It is sufficient to
say, that Miss Coles, Miss Kelbeck, Miss
Scottron, Miss Baker, Miss Guignon, the Misses
Gloucester, Miss Jane Brown, Mrs. Robert
Jackson, Miss Hannah Brown, Miss S. M. Smith,
Miss Lefever, Mrs. Dr., Stephen Smith, the ac-
complished and benevolent daughter of the
Hon. Judge Culver, Mrs. Douglass, Mrs. Mills,
Mrs. Baker, Mrs. Pendergrass, Mrs. Plant, Mrs.
Sherrod and Miss Lizzie Williams, Mrs. Wil-
liams, Mrs. Bell, Mrs. and Miss Wilson, Mrs.
Adeline Freeman Hampton, Mrs. Morel and
others, gentlemen and ladies, contributed to
make the Fair a success. To say that the ice
cream was furnished by Mr. C. B. Dartois is suffi-
cient, while the tables groaned with all the
luxuries which the season affords. They were
sufficient to satisfy any epicure.

We are indebted to Mrs. SCOTTRON for much
information in relation to the Fair. Her dili-
gence and activity as one of the committee de-
serves very great praise.

Prof. W. J. WILSON, Rev. A. N. FREEMAN and
CHARLES A. DORSEY, Esq., were busy and active in
promoting the interest of the Fair, while in the
centre of the room a hower was prepared which

would have pleased the fancy of an eastern
queen, where donations were received by Rev.
Mrs. A. N. FREEMAN with a winning smile of
kindness, which made it a pleasure to call and
leave a green-back. Mrs. E. S. BATES, a most
estimable and kind lady received petitions for
the entire overthrow of slavery, with a manner
so earnest and dignified, as to make one feel
that the petition must be granted when such
warm-hearted friends of the slave have the
work in hand.

We have alluded to the decoration of the
room—that it was most tastefully arranged, all
will admit that saw it—all must have felt
that the presiding genius—was American—Union
forever—the stars and stripes flashed on all
sides—that flag which is now, and ever more,
will be upheld by the colored man. Nay,
many of the very Freedmen and soldiers for
which this Fair was held, are perilling their
lives to uphold it.

Great praise is due to all the committee who
have arranged for this Fair—especially to Rev.
Mr. GLOUCESTER, and his noble and energetic
LADY. They have toiled by night and by day
to make it a success, and we hope the result
will show that their labors, and those of their
worthy compeers, have not been in vain.

The citizens of Brooklyn did themselves hon-
or by their attendance; they were there in
large numbers every day and evening, and
have shown that they feel for those who need
their sympathy and aid.

The Fair brought together many of the
friends of freedom from different parts of
the land. The ladies of New Haven, Conn., were
represented by the graceful Miss Margaret
Ward, whose brilliant conversation held spell-
bound Prof. Wm. H. Day, to whom we had the
honor of introducing her.

Hartford found a worthy representative in
the person of Thos. Paul Saunders, whose soul
is always on fire when the condition and
wrongs of the colored man are to be discussed.

Pittsfield, Mass., was well represented by
Mrs. Askin and her daughter, and Old Stock-
bridge by Mrs. F. A. Franklin, who "worketh
willingly with her hands" for every good
cause.

That multitudes should be there from the
City of New York was to be expected, from the
intelligence and spirit of her citizens. Newark,
N. J., was nobly represented by Mrs. E. P.
Rogers and others, who have a deep sympathy
in all measures for the benefit of the freedmen.

We do not undertake to mention the names
of all the friends we met.

The spirit of enterprise, union, and energy—
the taste and the skill displayed—the whole ar-
rangement has been an argument and an illus-
tration of the intelligence and sympathy which
the colored people feel for those who have but
just begun to enjoy a little light, and for whom
there is so much to be done.

people.

J. A. J.

VISIT TO THE TWENTY-NINTH REGIMENT CONNECTICUT VOLUNTEERS.

MR. EDITOR: In compliance with your request I send you a few items of interest in relation to my visit to the camp of the 29th Regiment Connecticut Volunteers, at Grapevine Point, New Haven. We visited it several times—it is the first regiment of colored soldiers that we have ever seen. We have read of colored soldiers, of their deeds in ancient story, and in modern history—deeds of immortal glory which the industrious hand of NELL has rescued from oblivion, stamping them in letters of light with his pen of industry, genius, and truth; and we hope that some vigilant Argus-eyed patriot will, with persevering industry, gather up all the facts which colored men are developing in this mighty conflict—in this civil storm; for when it is passed the colored man will be free, and disenthralled, and his prowess will be held in everlasting remembrance.

Port Hudson, Milliken's Bend, Fort Wagner—the glorious 54th of Massachusetts, and many others, will shine on the pages of history in peerless beauty.

We visited the camp with feelings of the
deepest interest and pleasure, and found there
many of the best sons of old Connecticut, who,
with many from other States, and Canada, have
filled up the 29th Regiment, and there are al-
ready between two and three hundred enlisted
to form the 30th Regiment of Connecticut Vol-
unteers.

Their camp was not in the best condition, but it is being rapidly improved, and with its improvement, the health of the men will be better. At present quite a number of them are on the sick list—a few of them have died.

The men seem to be in the best of spirits, and their improvement in military tactics has been rapid and satisfactory—indeed let our enemies say what they please, the colored man takes to the drill as natural as a duck to the water.

We saw several companies drill at different times with great satisfaction; but when we saw the whole regiment on dress parade, we gave full sweep to our thoughts, and felt a glow of honest pride and joy which never filled our heart before—for such a splendid sight had never greeted our eyes. We thanked God and took courage, believing that the day of our redemption is at hand, and that the colored man will achieve his freedom and secure the rights of his race by his pen, by the press, and by the SWORD.

The boys live at the camp. We dined with Sergeant LLOYD GARRISON SEYMOUR of Company E, and found that, with a few of his comrades, he was making himself comfortable on good corned beef, potatoes, roast chicken, oyster pie, bread, biscuits, etc., etc. By the way Sergeant Seymour will act as agent for THE ANGLO, and send such communications for its columns as will enable its readers to know the move-

ments of the regiment; so those who have friends in the 29th, by taking the paper, will often hear of them. The Sergeant is quite popular with his company. As a token of their appreciation and regard for him, they have presented him with a fine watch and chain.

We cannot mention the names of all whom we met bearing familiar names such as Robert V. Cromwell, son of Robert G. Cromwell, John D. Cowes, son of Robert J. Cowes, George T. Livingston, Samuel R. Brown, son of the late Bishop Morris Brown of Philadelphia, who speaks with great facility the English, French, and Spanish languages, Joseph Cassel, brother of the late Judge Wm. Cassel of Liberia, whose polished manner and mental culture have already won for him an honored position in the regiment. We name but one more, "last but not least," and we do it with a little State pride, for he is "to the manor born"—the TOUSAINT L'OUVERTURE of the 29th—Sergeant-Major HORACE N. LOWDON, one of the noblest and finest specimens of physical development, whose princely bearing and martial tread makes him *the* observed of all the observed"—the "glass of fashion and the mold of form." He was "born to command," his refined mind—his strict integrity of character—his cultivated musical talent and taste—his splendid penmanship—his business tact and skill—his Chesterfieldian manners—his chivalric spirit of patriotic heroism, will give him a victor's reward on the battle-field—an amaranthine chaplet for a soldier's grave, or a crown of glory in civil life. Our readers may expect to hear

from him.

Thursday evening, Jan. 28th, FREDERICK DOUGLASS, Esq., gave his lecture on the "Mission of the war," in Music Hall, the most spacious hall in New Haven, to a crowded audience. It was faithful, eloquent, and powerful. The next day he addressed the 29th Regiment in the same earnest and eloquent manner, urging the soldiers to improve their minds—to perfect themselves in every military virtue, declaring that *education*—education in the broadest and most comprehensive sense of the term—is what the colored man needs in this day and hour.

Let the 29th Regiment go forth to Freedom's battle beneath its splendid flag. Let their banner be unrolled, and float from the outer walls of oppression.

Thousands of warm hearts will go with it—the prayers of wives and sisters will follow it—the benedictions of mothers and maidens will bless it.

There is great moral worth in this regiment. At a prayer meeting held in their chapel more than one hundred attended. Go forth to battle in a holy cause ye noble men. Go with strong confidence in Him whose glory and presence is enshrined in the motto of the State of Connecticut, "Qui trans tulit sustinet," and remember that "Perseverancia omnia vincet."

A. G. B.
Feb. 4th, 1864.

For the Christian Recorder.

## THE AFRICAN CIVILIZATION SOCIETY.

MR. EDITOR:—As a matter of interest to your numerous readers, I send you a few lines in relation to the above named society. Through the energy and zeal of Rev. H. M. WILSON, its indefatigable secretary, and the unwearied labors of Rev. R. H. CAIN, a series of meetings have been held with the most satisfactory and useful results. It has been my privilege to attend several of these meetings; the first one was held in the Fleet St. A. M. E. Church, over which Rev. Mr. Cain presided, and which, by the way, is a monument of his untiring industry and fidelity to the great principles of religious freedom and progress. The meeting was held on Sabbath evening, when the large and beautiful audience room was filled with one of the most intelligent and deeply interesting congregations that we have seen for a long time. The President of the Society, Rev. G. W. LE VERE, presided, and gave an interesting account of the visit which several gentlemen, officers of the society, had made to Washington, and of their highly satisfactory interview with President Lincoln.

A full and thorough expose of the constitution and of the history of the society was then made by its efficient secretary, Rev. H. M. Wilson, after which, Rev. Mr. Cain electrified the whole audience with a speech, brilliant with gems of history, radiant with flashes of poetry—massive with argument, and thrilling in its appeal to the heart

and conscience; in the language of another, as applied to THEODORE D. WELD.—"He was as eloquent as an angel, and as powerful as thunder." "He was monarch of all he surveyed;" "there was none to dispute."

The following resolutions, which have been presented at these meetings, will show the spirit and designs of the friends of this Society. They were presented by Rev. Amos G. Beman, who submitted some remarks in connexion with them.

*Resolved, That the principles of the African Civilization Society commend themselves to the Christian and the Philanthropist, and in the field to be occupied and the work to be done,—the object to be accomplished, and the results to be anticipated under the inspiring teachings of Divine Providence and the word of God, we give ourselves to this noble work in the employment of all the means which God has placed in our hands, and which, by the blessing of Heaven, will accomplish our great purpose.*

*Resolved, That in view of the principles and object of this Society, and the fields open for its permanent usefulness, the trustees and managers should make strenuous efforts to add to its annual membership, five thousand persons each year, as an efficient mode of increasing its benevolent and Christian operations.*

*Resolved, That in the facts in our history, and in the promises of the Divine Word, and in the commands and spirit of the Gospel, we find a source of rich instruction, and of inspiring power to strengthen our faith, and to brighten our hopes while laboring for the good of our race and the world, through the agency of the African Civilization Society.*

Meetings have been held in the Baptist Church Weeksville, in the Seventh Avenue Presbyterian Church, New York City, and in the A. M. E. Church in Weeksville, and in the Zion's Church 6th street, New York City, at Harlem, and in Old Zion's Church, in New York; at which the Pastors of these churches have manifested their intelligent sympathy with the objects of the society.

It has been pleasant to meet such Christian brethren as Rev. Bundick, Thomas, Leonard and Talbot, and most of the good brethren and sisters who have become yearly members, and have contributed liberally to sustain the Society, and to cheer on those who are at work for the elevation of the descendants of African ancestors, wherever they may be found.

Trusting in God, may the brethren and friends of this Society go forward until all "shall know the Lord, from the least unto the greatest."

PHILO.

New York, Dec. 28th, 1863.

39

CELEBRATIONS OF THE PROCLAMATION OF EMANCIPATION OF 1863.

A LARGE and highly intelligent number of colored people and their friends met in the Cooper Institute on Friday evening, January 1st, 1864, to celebrate the first anniversary of President Abraham Lincoln's proclamation of freedom to nearly four million of slaves.

The meeting was called to order by the Rev. H. H. GARNET, who said they had met to celebrate the Emancipation of millions of their brethren—their fellow countrymen; and they would commence the exercises by singing and prayer. The hymn which they would sing was the favorite of that noble American who was too good to tread our soil—whom the Southern chivalry hung between the heaven and the earth—He referred to JOHN BROWN. (cheering.) The whole audience then joined in singing—

"Blow ye the trumpet, blow
The gladly solemn sound;
Let all the nation's know,
To earth's remotest bound,
The year of Jubilee is come,
Return ye ransomed sinners home."

Prayer was offered by Rev. Mansfield French of the Port Royal Mission.

Rev. Mr. Garnet then said:—That a year of wonders had just come to a close, and we saw what the mighty God of nations was doing in the wonderful development of His providence in this land. He congratulated them on the favorable signs of the times. They had reason to thank God and take courage. He spoke at some length in his usual able and eloquent manner, and was applauded by the vast audience throughout his whole speech. He saw God's hand in this war. There would be no peace while a slave trod the soil of America; but soon freedom would be declared to all the inhabitants of the land; slavery would be a thing of history—a thing of the past, and the great and universal brotherhood of man and the fatherhood of God would be acknowledged throughout the earth.

The Rev. Dr. Bellows was then introduced to the audience, who said that this was the greatest event in modern history; it would be celebrated, and hold its place in the world's history, in the world's regard with Magna Charta, and with the Declaration of Independence—it was noble, grand and sublime! He vindicated its principles, its policy and its object, and rejoiced in its effects, and saw in its future the elevation of the race and the peace, security and welfare of the whole nation. In an argument of great depth and profound erudition, with illustrations of great beauty, glowing with the inspiration of genius, of scholarship, and the rich graces of the orator and divine, and in the spirit of the Christian and the philanthropist. He held the audience spellbound and enraptured while he uttered the most sublime truth in the most chaste and polished language. He touched every heart with a master's hand.

Rev. H. M. Wilson, on being introduced to the audience, presented the following resolutions which were unanimously adopted:

Whereas, His Excellency Abraham Lincoln, President of these United States, did on the 1st of January, 1863, righteously and wisely proclaim liberty to 3,723,000 bondmen, women and children; therefore, resolved:

1. That in the judgment of this meeting, it is the duty, and ought to be deemed the privilege of every friend of liberty and humanity, to celebrate the anniversary of this unparalleled proclamation of Freedom with a spirit, will and enthusiasm worthy of the event.

II. That the effects of this proclamation are numerous, honorable and significant; among which are the growing disposition to bear arms in defense of our glorious Union, the noble but almost fabulous exhibitions of self-sacrifice and moral heroism at Milliken's Bend, Port Hudson, Fernandina, Morris Island and elsewhere.

III. That we shall ever regard Almighty God as the originator of this grand scheme of Emancipation, for which Christendom has sighed for centuries, and our noble President, as one of the great agents in His holy hands for doing the work.

IV. That we are not unmindful of the services the government has done us, and will further them, by giving ourselves and our sons as fast as and whenever the government can offer us a good show of protection and support.

V. That we do now, and will hereafter regard the President's proclamation, emancipating the aforesaid 3,723,000, as a permanent institution to be celebrated by us and our descendants in this city and Brooklyn on the first day of January of each year.

VI. That the principles and objects of the African Civilization Society commend themselves to the friends of the mental and moral improvement of the race throughout the world.

VII. That we hail with great joy and profound gratitude to God, the establishment of the Wilberforce University, at Xenia, Ohio, under the Presidency of the Rev. Daniel A. Payne, D.D., and we pledge to its Trustees our earnest support, and call upon the friends of the colored race to liberally endow it with funds.

Mr. Wilson said—That we must make the negro character respectable—that it was left for negro gentlemen to reform reformers. For forty years the best friends had been laboring for him, but when they reached a certain point they were stopped. They could raise thousands of dollars to elevate him, but could not give a colored man a place to sweep an office or to carry letters to the postoffice, where thousands of dollars are expended. They must employ colored men as well as collect money in their name, for every person that was competent he asked a situation.

The business of the African Civilization Society was to act the part of an educator, and to place the colored man in all situations which he was capable of filling. He appealed to them to cultivate self-respect, to educate their children, and by integrity and industry to labor for the elevation of the race in all places where they were to be found.

It was decidedly the strongest and most logical speech which we have ever heard from his lips. It seemed to glow with an unquenchable spirit of earnestness and devotion to the great principles in which his mind and heart is baptized. Mr. Wilson having concluded his earnest and eloquent appeal, the President introduced,

Mr. W. M. HOWARD DAY—who has just returned from Europe after an absence of four years—where he has been engaged in pleading for the emancipation and elevation of the African race.

Mr. Day then stepped forward amid the hearty cheers of the friends who gave him a hearty New Year's greeting. He said, that he rejoiced to be with them "once again," and detailed the circumstances of the country under the influence of the Fugitive Slave Bill, when he left this land of oppression—he spoke of Margaret Garner slaying her child rather than have it a slave and suffer as she had done in bloody old Kentucky. He recited some lines on the bloodhound, in the highest style of rhetorical taste and elocutionary skill, and with a pathos which touched every heart and brought "stern men into the melting mood." His address was of great beauty and power. Long may he live to do battle for the right.

Rev. R. H. Cain, of Brooklyn, was then introduced to the meeting, and in the spirit of the hour, and the noble grandeur of burning eloquence did he honor the *day*, the *cause*, and the Proclamation. He thanked God for what his eyes had seen, for what was now being done. God bless ABRAHAM LINCOLN—he said he had seen him, and felt sure that if he moved slowly—he never moved backward. His statement and appeals thrilled the audience, and made them feel that the day of freedom had dawned, and that a bright future was opening before us. He appealed to the audience to sustain the "Willberforce University," and to aid the Freedmen in this their hour of need. His address was greeted with most hearty applause throughout.

The meeting was also addressed in an able manner by J. S. SHULTZ, Esq., Mr. French, and Adj. Haggerty a disciple and countryman of the great DANIEL O'CONNELL, and his noble sentiments, and fervid eloquence elicited unbounded applause. During the evening the audience were favored and gratified by hearing the rising star of song of New York, JAMES J. SPELMAN, sing with an artistic skill and classic taste which bids fair to "win golden opinions from all sorts of people," several songs full of the spirit of truth and freedom.

Mr. Spelman was accompanied on the piano forte by the accomplished and beautiful Miss Jane Ann Williams, of New York, whose performance elicited the warmest praise.

A rush of police to the door was followed by a request from Mr. Garnet that none should go out just then; if there should be a scrimmage, he said, they would be in the best place where they were.

The rush was occasioned by a number of

drunken loafers assailing a colored man as he was going out of the Institute, but he knocked them right and left, defending himself bravely until the police came to his assistance, when his cowardly assailants took to their heels; one of the number, however, received a sound drubbing before he effected his escape.

The benediction was pronounced by Rev. AMOS G. BEMAN, and the audience retired in good order, pleased and satisfied with the evening's entertainment.

THE AMERICAN FREEDMEN'S FRIEND SOCIETY.

TO THE PUBLIC.

This Society has its origin in a strong sympathy with the unhappy condition of the Freedmen, South, growing out of the present novel state of affairs in our country.

Notwithstanding all that is being done in various ways for these Freedmen, there yet is left a wide field of labor which we may profitably occupy.

Clothing, Medicines and Medical Attendance, are sought at and may be dispensed by our hands in places not yet reached, and that, perhaps, may not be by any of the great humane movements of the day. Instruction in Religion, Education and Domestic Economy is also asked of, and should be sent among them by us.

"You can feel the full weight of our burdens! you are bound with us, you know our wants! come, we beseech you, and help us," is the conventional cry.

Deeply impressed, then, with their deplorable condition, made known to us by these their constant appeals to our sympathies, our own sense of duty to them in their extreme suffering from want and illness, has impelled us to associate ourselves together in order to render them all the assistance in our power; and to appeal to a generous and humane public on their behalf.

Shall their cry be heeded by the good of the land? shall the work of their alleviation through every proper channel go forward? shall it be put in our power to do fully our part of this labor of love?

It shall be the endeavor of the American Freedmen's Friend Society to fulfill literally the Scriptural injunction, "to clothe the naked, feed the hungry, and to bind up those that are bruised and broken."

The weight of its influence (which, where its kind offices are felt, must be considerable) moreover, will be ever thrown on the side of law and order. We know whereof we speak.

We intend to aid the cause of good govern-

ment, in which we ever have an abiding faith. We shall aim to carry relief and comfort in one hand, and the means of disseminating the spirit of patriotism and loyalty in the other; and above all, the true spirit of Christianity, to all who shall come within the reach of our influence.

In furtherance of these objects we earnestly solicit of the benevolent, donations in Clothing, Medicines, Books and Money, or in whate'er else will tend to relieve our suffering brethren, or assist to raise them to a higher standard of manhood, or make them, at this trying hour, of good service to our common country.

Friends of humanity, shall this appeal be made in vain? shall helpless women and little children, standing just between bondage and freedom, suffer or perish for want of clothing, or medicines, or proper medical attendance?

Shall the night of gloom and ignorance still overshadow this people, when a moderate assistance on your part will enable us to dispel much of the cloud?

Shall strong arms and willing hands lie paralyzed or be idle for lack of that force and direction which we, properly aided, can so effectually give?

Believing otherwise, we have every reason to trust that a general Christian public will heed our appeal.

Contributions may be sent to the Bureau of the Society, 118 Myrtle Avenue, Brooklyn.

OFFICERS—Rev. James N. Gloucester, President, C. L. Reason, Recording Secretary, John Peterson, Corresponding Secretary, Albro Lyons, Treasurer. Vice-Presidents—Rev. E. J. Adams, N. J., Rev. Daniel Vandevere, Elizabeth, N. J., Rev. Geo. W. Levere, N. Y., Rev. Charles B. Ray, N. Y., Jeremiah Powers, N. Y., George T. Downing, N. Y., Hon. Gerrit Smith, N. Y., William Rich, Troy, N. Y., Edward R. Henderson, Brooklyn, N. Y., Stephen Myers, Albany, N. Y., Robert Vosburgh, N. Y., Frederick Douglass, Rochester, N. Y., Elijah B. Bundick, N. Y., J. W. Loguen, Syracuse, N. Y., Rev. William Spelman, N. Y., Rev. J. D. S. Hall, N. Y., Peter S. Porter, N. Y., Rev. Eli N. Hall, Brooklyn, N. Y., Rev. Simon Bundick, Carsville, N. Y., William C. Nell, Boston, Mass., John T. Waugh, Providence, R. I., Rev. Samuel Walcot, Chicago, Ill., Prof. Geo. B. Vashon, Pittsburg, Penn., Rev. Stephen Smith, Philadelphia, Penn., John C. Bowers, Philadelphia, Penn., John M. Langston, Oberlin, Ohio, Right Rev. Daniel A. Payne, Xenia, O., John F. Cook, Washington, D. C., Rev. William H. Bishop, N. J., Lyman Lyons, Chatham, C. W., Rev. A. G. Beman, New Haven, Conn., Robert Cowes, New Haven, Conn.

BOARD OF DIRECTORS—Rev. J. N. Gloucester, Rev. Geo. W. Levere, Rev. Chas. H. Thompson, Rev. Chas. B. Ray, Rev. E. J. Adams, Dr. James McCune Smith, Dr. Peter W. Ray, Prof. Chas. L. Reason, Prof. Wm. J. Wilson, John Peterson, Peter Guignon, Geo. T. Downing, John J. Zuille, Jeremiah Powers, Elijah B. Bundick, Robert Vosburgh, Albro Lyons, Samuel J. Scotttron, Senr., Robert S. Meekin, Henry Beverley, Theodore Tilton, Robert Jackson, Thomas Hamilton, Hardy Mobley, Senr., Henry Williams.

Foreign Correspondent.

LETTER FROM REV. AMOS GERRY BEMAN.

NUMBER VI.

BOSTON, October 1, 1859.

MR. EDITOR:—A distinguished poet declares that "the mind is its own place;" but what precisely he means would require all the metaphysicians to tell, from the prince-ly Stagerite of Greece down to the Neo-phite, who, with dictionary in hand, and an indefinable something in his conscious-ness, is endeavoring "to give to airy noth-ing a local habitation." This is our intro-duction—to what? to Boston, or to the fact that we are in Boston—the proud me-tropolis of New England—the crown and glory of the old Bay State; to linger amid its rich historic scenes for a day. A bright-er sun never bathed hill-top or dale, come and spire, palace and cottage, sparkling river or rolling ocean, than on this glad morning. Forth we went with "our better half," under the guidance of the polite and intelligent Wm. C. Nell, Esq., for our Cie-rone, and who can point out with an ex-actness, and describe with an elocu-ty, each scene and locality of inter- est which the city abounds which the elect of this pen shall record from a past decay, shall be found with such lofty ideas as to Most, the soul—thoughts of intrinsic value fresh from its mind and prompt the heart to, and strengthen it for deeds of noble action. We went to Fanuil Hall, where a thousand associations of the past came into the mind, for in that hall, what words have been spoken, what thoughts stirred up what purposes formed, in the old days of Liberty." What a market is that in which Boston rejoices, and of which it boasts " creature comforts" enough for each—enough for all who have money—for not without money and without price may the poor or the rich here buy.

We were then conducted by our kind friend to the Mercantile Association build-ing, and its rich library and magnificent reading-room, where there is to be found the living, every day created literature of the civilized world, on forms so low, and free and equal, that the humblest son of toil may feast upon the intelligence of christen-dom. Our friend is a member of this As-sociation, and from this more than Castalian fount drinks large draughts from more than the "Pierian Spring," which gushed up in Temple Vale.

But of all the noble places in Boston for
study, we think that the Boston Library—
with its magnificent building, so stately
and grand in its ornate simplicity within
and without, the very idea of strength and
beauty—is the place for the culture of the
mind and the improvement of the taste—
here “without money and without price,”
the sons and daughters of Boston may
pluck brighter flowers of literature, and
richer gems of science, than the most faithful
devotee ever found on the heights of
Parnassus.

Who would visit this city without entering the Atheneum, with its rich collection of statuary and paintings? Ours is not a critic's eye, yet we confess that works of art have a fascinating power over us in which, for the time being, we are held spellbound. We love to gaze upon them and think of the persons represented, and of the busy, working minds in which these varied conceptions had their origin, and the busy hands that patiently wrought them out. We cannot particularize, but we must speak of the more than patrician nobility of Senator Sumner, whose picture graces the walls of the Atheneum. The majesty of intellect, the purity of justice, the sweetness of mercy, all throned on that imperial brow. Standing there, we thought of Hamlet when he said to his moth— "look here upon this picture and on this," earned our eye upon the intended

saw him and had no idea of his appearance, and should not have dreamed that what we must call the horrid picture before us was intended to represent him, had not some one have written his name and fastened it upon the frame of the painting. From all the accounts so numerous which we have lately read, from Everett down to South-side Adams, we did suppose there might be at least something in his countenance to strike with admiration, if not to awaken the moral sentiments of the beholder. He looks like the genius who inspired Dante, when he wrote of the infernal regions, rather than like an arch angel in ruins, as described by Milton in Paradise Lost. If he has friends, why do they not take that painting away? The papers have been full of remarks and criticisms upon the statue of Daniel Webster, just placed near the Capitol. We gazed upon it long and intensely, and think that Pow

ers was under the control of the spirit of
truth when he conceived the vices of Web-
ster there embodied. He stands there, we
think, in the full reality of what he was,
of what he had become in his rebellion
against truth, justice and liberty. Trace
his career from the time when he stood on
Plymouth Rock, as he yielded to the pow-
er of ambition, and thought that his path
to the White House in Washington led over
the crushed hearts of millions. He paus-
ed a moment beneath an October sun in
Old Virginia—ah, but a moment—facillus
descencus averni—and the 7th of March
the fatal idea of March dawned upon him,
and he fully “bowed his knee to the dark

spirit of slavery—he fell to rise no more.”
So Powers has embodied him. There let
him stand as a solemn warning, while there
is a rock in the mountains or a wave on
the shore.

Lingering on the heights of Bunker Hill, in the shadow of whose lofty monument a scene of stern conflict rises before the mind's eye, of those days of trial which "tried men's souls"—of a conflict to grow deeper and sterner until the right and the true shall triumph over the cruel and the wrong. Then it was sword and cannon ball—now it is pen and press. What a contrast between the "mart of trade" in the city, and the silent shades of Mount Auburn. To this place we would repair, not to gaze upon the "splendid mockery of woe," but to pay a tribute of respect at the tomb of Charles T. Forrey, the "slaves heroic friend." We knew him, honored and esteemed him in life, and lasted him in death. A tower sixty feet high stands on the most elevated spot in this city of the dead," from the top of which a magnificent panoramic view is presented to the spectator. Boston, with all its grandeur and glory, cities and villages in every direction below, gleaming up through forest shade on the mansions of the dead, in all the splendor of the richest and most cultivated taste, that unbounded wealth and human affection abow. Yonder all is activity, energy, life—here all is silence, solitude, death. Every path trod by human feet leads to the grave. Sic transit gloria mundi.

A. G. B.

OUR NEWARK LETTER

MORNING COURIER.

PUBLISHED BY
B. R. HITCHCOCK.

115 CHAPEL ST.-AT FIVE DOLLARS PER YEAR-
12 CTS. PER WEEK-OR, 2 CTS. SINGLE COPY.

NEW HAVEN:

Tuesday Morning, Sept. 21, 1847.

Free Suffrage.

The following appeal to the freemen of the State
on behalf of the rights of the colored population to
a participation in the privileges of the elective fran-
chise, by a Committee of their own number, will
command itself to the attention of all, whatever
may have been their previons opinions on this sub-
ject. The address is couched in language persua-
sive rather than commanding, and aside from the
merits of the claim, has much to commend it to
favor. We bespeak for the address an impartial
perusal and commend the cause of the colored
citizen to the unbiased judgement of every voter.

To the Good People of the State of Connecticut.

The undersigned were appointed a Committee
at the Eleventh Annual Meeting of the Connecti-
cut State Temperance and Moral Reform Society
of Colored Americans, held in New Milford, Sep-
tember 1st and 2d, 1847, to address the freemen
of the State of Connecticut, in regard to granting
the colored people of this State the Elective
Franchise.

In fulfilling that duty allow us to say, that pre-
vious to the adoption of the present Constitution,
there was no distinction among voters on account
of the color of their skin.

For some cause, the framers of the Constitution
inserted the word "White" among the necessary
qualifications, for the exercise of the elective fran-
chise. The reasons which influenced them to de-
prive us of the high prerogative of freemen, the
principles upon which those reasons were based,
and the facts by which they were illustrated, we
know not, as we have no record of the debates of
the Convention. If we are to suppose that the
Colored people were debarred of the right in con-
sequence of the condition in which many—per-
haps a majority of them—were then found, even
that could not at this time be a good and sufficient
reason for witholding from them the right when so
great an improvement has been made in their mor-
al and intellectual condition.

That many of them were at that time in a com-
paratively degraded condition, may be easily con-
ceived, when their former history in this State is
remembered, which shows that for many years a
portion of them were slaves,—that most of them
were the immediate descendants of slaves, who
had been kept in a condition which tended to de-
grade them, and which made their intellectual
and moral alleviation impossible. But whatever
may have been their mental, moral or physical
condition then, or whatever may have been the
motives for excluding them from the right of
voting, we are confident that the same reasons do
not exist at the present time, to justify a contin-
nance of this disability, but on the contrary the
following good reasons do exist why the colored
people should be accessible to the privileges of
the elective franchise.

1st. As a class they have been and are rapidly
increasing in Intelligence. We know of but
few, very few, who are not able to read and write,
and of no families that are not endeavoring to ed-
ucate their children in the rudiments of those
branches taught in our Common Schools; and
some of them are bestowing upon their children a
knowledge of the higher branches of an English
Education.

2d. There has been a great addition in the
amount of property held by them, within a few
years. The precise amount held, we have not the
means of knowing, but from investigations which
have been made—(and our attention has been cal-
led to this subject at all the annual meetings of
the Societ.)—we know that the amount has large-
ly increased, and as far as we can judge is now
more than Three Hundred Thousand Dollars.

3d. The same improvement is manifested in our
moral condition. As a people we have made steady
progress in the principles and practice of Tem-
perance. In some respects we have been in ad-
justed the white population;—we formed the
first State Temperance Society upon the principle
of Total Abstinence from the use of all intoxicat-
ing drinks, and have held a greater number of
annual and semi-annual meetings of the Society
than any other State Society in the United States,
and our efforts have not been in vain, as the rapid
spread of Temperance principles among us, and
the flourishing condition of our auxiliary Societies,
ceeded in banishing the use of intoxicating drinks,
promoted.

4th. A similar progress has been made in our
religious improvement. At the time the Consti-
tution was adopted, but few of our people were
professors of religion. They had no places of
to teach and guide them;—now they have fifteen
places of worship, and in most of them they
have Sabbath Schools and Bible Classes, which
are a means of great good. Besides this there
are a large number of our people in different parts
of the State who worship with white congrega-
tions, and are communicants in their churches.—
This shows how great their improvement in this
respect has been since the adoption of the pro-
vision in the constitution of which we complain,
and which we hope will now be removed.

In view of these facts, showing as they do, such
a marked improvement in our physical, mental,
social and moral condition, we ask: Why should
we not be allowed to vote? That the few who
live in this State would corrupt its politics, is an
it from ridicule. What are nine thousand people
among three hundred and twelve thousand, or
1,600 voters among 65,000?—and what is there
in our character which warrants the apprehension
to us the right of suffrage?

It is asked—why we wish for the right of the
elective franchise when we have made such im-
provements without it? We answer: We have
made this improvement not because of this depriva-
tion of our civil rights, but in spite of it, under the
discouraging influences which always attend such
a deprivation, and we have therefore shown our
selves worthy of the rights we ask at your hands.
Political disfranchisement tends to political, so-
cial and moral degradation, just as truly as the pos-
session and exercise of political rights tend to ele-
vate the political, social and moral condition of a
people. We are your fellow citizens—native born
and with you we must live and die. You have an
interest then whether you feel it or not, in our
welfare ; in our being intelligent, virtuous and
good citizens. We cannot be ignorant, vicious
and degraded without an injury to yourselves. It
is for your good as well as our own, that we should
be attached to the Government and have confi-
dence in the equity of its laws, and in the justice
of its administration. But the surest way to de-
grade us, is to disfranchise us; the most direct
way to make us bad citizens is to treat us as
aliens.

We do not wish to be pointed at as a degraded
class in the community. Neither do we believe
that the color of the skin is any indication either
of virtue, wisdom, or justice any more than it is
of personal degradation; but we regard it as a
physical manifestation for which an ALL WISE
CREATOR is alone responsible. We ask the right
of suffrage upon the same principles upon which
the men of the revolution fought the battles of
their country, that "Taxation and Representa-
tion should go together." True, we have been
exempted from a State tax by an Act of the Leg-
islature. But this does not exempt us from pay-
ing our proportion of the expenses of the General
Government.

The State tax is not probably one twentieth
the amount of the indirect tax collected through
the medium of the National Review. On every
tariffed article we consume, we are taxed. Of
this we do not complain. We have never asked
to be relieved from our proportion of the burdens

of Government. We only ask to be allowed to
discharge the duties, and exercise the rights of
freemen. We appeal to the good citizens of this
State, now to arise and do us justice—to blot out
this unjust distinction from the fundamental law
of the State, and no longer crush a people, who
are making every effort in their power to do their
part nobly in life's race.

We appeal to you in the sacred name of justice
and ask: Is it right to disfranchise us when our
fathers either as slaves, toiled away their lives in
your service, or as soldiers in the "tented field"
of bloody conflict, battled until the Independence
of this country was achieved?

We appeal to you as Christians, and ask you in
the name of Christians: Is it Christ-like to treat
the "heir of a common salvation" thus invidious-
ly?

We appeal to you in the behalf of the tarnished
honor of this State, and ask you to wipe off this
stain from her censure, and place her nobly by
the side of her sister New England States that
she may be an example to the Union of Freedom,
Justice, and an impartial administration of her
Government, as she ever has been of Industry,
Intelligence, Virtue and Religion.

We ask it that when your sons shall come up to
fill your honored places, they may not feel that you
their Fathers neglected or refused to do an act of
Justice which you might have performed with so
much glory to yourselves, and usefulness to
others.

We ask it in the name of all our people who
are striving with all the energy and devotion in
their power, to promote their Moral, Intellectual,
Social and Religious elevation.

In behalf of the State Temperance and Moral
Reform Society of Colored People.

AMIS G. BEMAN,

J. W. C. PENNINGTON,

Committee.

JOSEPH BROWN.

NEW MILFORD, Sept. 3d, 1847.

Will Editors and Publishers of Newsp-
pers throughout the State, please publish this ad-
dress, and thus permit us to speak for ourselves
to the people of the State?

H

OBITUARY

MRS ELIZA ANN GALPIN.

WHEN it was announced to the people of New Haven, Connecticut, that Mrs. ELIZA ANN GALPIN was dead, a more than usual solemnity fell upon many hearts, and far and wide the same feelings filled a multitude of minds, in different parts of the State—in New York City, and in Washington, D. C., the place of her birth. She was the daughter of Mr. Jeremiah Paine of that city. At the age of sixteen she gave her heart to her Savior during a revival of religion in the Foundry Chapel in Washington. About three hundred joined the Church when she did. They were brought to the knowledge of Christ as a Savior during the same protracted meeting.

She continued in the fellowship of that Church until the year 1832, when she removed to the City of New York. Here she became acquainted with the family of Mr. Theodore D. Woolsey, now President of Yale College, with whom she came to New Haven. There being at that time no colored Methodist Church in this city, she presented her letter to, and joined the Methodist Episcopal Church, where she was kindly received by the members. In this Church she remained until the Rev. Wm. H. Bishop came to this city and built the A. M. E. Zion Church.

Sister PAINE choosing rather to suffer and die with her own afflicted people, severed her connection with the First M. E. Church, and joined the A. M. E. Church. It was a matter of deep regret to her class companions, and to the Pastor and members of the Church to have her leave, but to her the path of duty was plain. Sister Paine with sister Harris who now survives her and a few other enlightened and kindred spirits went earnestly to work for the purpose of rasing the means to build a Church—"that beneath their own vine and fig-tree they might worship God, none to molest or make them afraid."

She rejoiced when the edifice was completed, and in the name of Israel's God, they set their banners up. She was one of the "noble few" workers in the Church of Christ. The Bible was her daily companion, prayer her daily food.

She had a great gift in prayer, and was instrumental, under God, of bringing many souls to the Redeemer. She was a woman of deep and consistent piety; her influence was great, especially among the young people. It was her meat and drink to do her Master's will. In the social prayer-meeting—in the class-room—in attendance on the public worship of God, she was a bright and shining light—"an epistle known and read of all men." In the year 1837 she was married, at the residence of President WOOLSEY, to Mr. Edwin D. Galpin. For the past twenty-four years she has worked in the A. M. E. Church, although ever ready to co-operate in labors of Christian charity with all

"who love our Lord and Savior Jesus Christ." She desired the elevation and improvement of the colored people, and with a few kindred spirits toiled not in vain. To those acquainted with New Haven in past years, the names of Mrs. MARGARET JOHNSON, Mrs. LISETT LUCA, Mrs. THEODOCIA DIGGINS, Mrs. CHAS. BURCH, Mrs. HARRIET WASHINGTON, who has just departed this life in California, and many others, will come to mind as they read these lines, as those faithful ones, whose influence has had so much so much to do with the improvement of the colored people in social life—in education, temperance, and the accumulation of property, and in the religion of the Bible.

She did not rust out, but wore out in the service of God.

She often regretted, amid her great bodily afflictions, that she could not do more for the cause of truth. She bore her afflictions with Christian fortitude and patience, and gently fell asleep in the arms of Jesus, saying "All is well —my blessed Savior is with me." Thus, on the 19th day of December, Sister GALPIN entered that "rest which remaineth for the people of God." She leaves to mourn her loss an affectionate husband, and a large circle of Christian friends, to whom her memory will ever be precious. Her funeral was attended at her late residence in Webster street, the services being conducted by President WOOLSEY, who paid a most just and eloquent tribute to her moral worth. He said he had been acquainted with Sister GALPIN for more than thirty years. Much of the time she had been in his family, where her deep piety and Christian deportment commanded the respect of all who knew her.—"Blessed are the dead who die in the Lord."

A. G. B.

Feb. 10th, 1864.

REV. JOHN JORDAN.

THE DAILY HERALD

PUBLISHED BY B.R.HITCHCOCK, 115 CHAPEL STREET
$5 PER ANNUM.

NEW HAVEN:
Friday, September 24, 1847.

For the Herald.

MR. EDITOR,—I find that your correspondent "R." in the Herald of the 23d inst., in expressing his opinions upon the question of "free suffrage," has uttered some things which justice to the class of people whose rights are to be affected by the vote, demands a notice. The remarks to which I now refer, are these: "And who calls for this change in the Constitution? The colored men!—DOUBTED; notwithstanding the respectable address put forth in their behalf," The history of "the address" is simply this. The writer was intending to submit a few remarks to the good people of the State through the press, before the proposed amendment should have been acted upon by the freemen whose province it is to decide this great question; when it occurred to him that it would be better to have the matter brought before the public in the name of our State Society, as the subject of our political condition has been brought up there from year to year, ever since the formation of the Society, eleven years ago.—After the proposed amendment had been discussed in New Milford—the President and Secretaries were appointed a Committee to prepare and publish an address to the good people of the State, showing what our condition in the community is. The result of their labors is before the people, and they must decide as to its ability.

It will not be prevented by those who know the Committee that they are ignorant of the condition of that class of people in whose name they speak. Some of them have been connected with the State Society ever since it has existed, either as Presidents or Secretaries; and have been present at all its meetings—keeping its records, and conducting its correspondence; and have therefore had an opportunity of knowing the sentiments of our people throughout the State.

Have we misrepresented them? No intelligent and honest man will say it. But it is supposed from what has been said within a few days, and from what "R" pretty plainly intimates as a reason why he wrote "DOUBTED" on the address, that it was not written by those who have signed it.—This opinion is simply false, and would pass unnoticed were it not thrown out as an indication of the low estimate which some place upon our intelligence, who still urge our want of knowledge and integrity as a reason why we should not have the elective franchise. I will not intrude any farther upon your notice to-day, Mr. Editor, inasmuch as this whole matter, and a full reply to "R," will be, under the direction of a committee of colored people, presented to the citizens of New Haven, when I trust they will hear and judge for themselves. The spirit of kindness and candor which the Herald manifests, as well as that of the city press, is not only gratifying but truly appreciated.

AMOS G. BEMAN.

September 17th.

telle.

MORNING COURIER

PUBLISHED BY
B. R. HITCHCOCK.

115 CHAPEL ST.—AT FIVE DOLLARS PER YEAR—
12 CTS. PER WEEK—OR, 2 CTS. SINGLE COPY.

NEW HAVEN:
Saturday Morning, Sept. 18, 1847.

At a meeting of the colored citizens of New Haven, held in the basement of the Temple street Church, on the 16th inst., the following preamble and resolutions, after remarks from several individuals, were unanimously adopted.

WHEREAS,—The colored citizens of this State have been deprived of the privileges of the elective franchise by a clause in the State Constitution; and whereas the question is to be submitted to the electors of this State on the first Monday of October next, whether the said clause shall be struck out of the Constitution:

Resolved,—That we have confidence in the justice and intelligence of the white citizens of this State, and believe they will grant us the same rights which they enjoy themselves.

Resolved,—That whatever may have been the character of the colored citizens of this State 20 years since, the time has come when they are, by their intelligence and morality, entitled to all the rights of citizens.

Resolved,—That the surest way to make good citizens of any class of people, is to make it their interest to become so, by giving them the rights of citizenship.

Voted, That the doings of the meeting be published in the city papers.

A. C. LUCA, Chairman.

H. S. MERRIMAN, Secretary.

For the Colored American

TO OUR PEOPLE.

Summer, bright and beautiful Summer has passed away. Nature is now clothing herself in her sober livery. All things around us seem to say: "Now is the time for serious meditation and reflection—a time to look within, and without." What can you do for the mental, and moral improvement of your own powers? What can you do for those around you?

Allow me, reader, to commute with you; to ask a few plain questions, and suggest a few practical thoughts.

Do you belong to a temperance society founded upon the only right principle, *total abstinence*? Are you a worthy, consistent, and a faithful member? Are you a "living epistle known and read of all men?"

Are you a subscriber to the Colored American? Do you faithfully read its invaluable columns from week to week? Do you appreciate your privilege? As a friend of your down-trodden fellow-men—as one who feels deeply for the interest and prosperity of your "countrymen in chains"—as having a heart imbued with the divine and glorious principle of benevolence—a soul glowing with lofty aspirations, "panting to realize fame" in another and a better world—do you take the Colored American, the only paper in this country, that from week to week, *from colored men*—speaks to colored men.

Upon the subject of temperance, allow me to ask, if there is an efficient society in the place where you reside? How often does it meet? What progress is the cause making? Will you sit down and look at the expense which the colored people have sustained by intoxicating liquors? Will you consider the crimes which have been committed—the punishments which have been inflicted by the hand of civil justice—the families that have been ruined—the widows and orphans that have been made—the mental degradation—the physical misery, and moral desolation, which in-temperance has caused? Will you ask the silvery headed Fathers and Mothers, to furnish you from the storehouse of their memories, facts which have transpired for ten, twenty, or thirty years back? Ask them the fate of the strong, the manly, the promising, the blooming and fair. Having taken the "gague of human misery," will you spread out a statement before your "mind's eye," of the blessings of temperance in its mental, moral, and physical bearing upon human society? Call a meeting, if you cannot persuade but half a dozen to attend, show them the wreck and the fragments, which strew the shores of the lava stream of intemperance. Ask them to look forward upon the dark ocean of ruin, and contemplate the fearful power of its burning surges; and what multitudes stand on its "burning brink." Then point them to a brighter scene, to "fertile vales and dewy meads, that clothe and adorn the land of temperance."

Reiterate the facts, appeal to their hearts, array their consciences against them, awaken their sympathies, appoint another meeting, more will attend the next, time, "truth is mighty and will prevail." Will you try? *Discuss* and *agitate*.

I have inquired if you are a subscriber to the Colored American, and if you pay for it; for "conscience makes cowards" of all who undertake to read it, unless they have paid for it, so that you cannot half read.—Are you a good paying and reading subscriber, friend, of the Colored American? It is our own paper, the only weekly paper that we have; it is the palladium of our rights. It visits its thousands, and ought to its tens of thousands; and would were the people awake to their duty and interest. Take your paper along, then, to your meetings, and read some extracts, and let your friends see what there is doing—what can be done. Facts will interest, and cheer, and encourage them. There is no paper in the world that contains so much that should interest us. There is none of which we have so much reason to be proud. A sentinel upon the watch-tower of freedom, it pleads for our rights. If it lives, it will thunder the terrors of omnipotent truth, in the ears of the oppressor; and proclaim hope to the oppressed; if it die through our neglect, if it perish in the tomb of starvation, its dirge will be a nation's shame, its requiem a nation's disgrace. Tell it not in the streets of Georgia; whisper it not in the dark domains of Slavery, least the colored man's foe hear thereof and rejoice.

Let it live and plead until every chain shall fall, and every letter is broken. In commencing your operations for the winter, then, let the Colored American come a welcome visiter: let it come to strengthen your heart, and brighten your hopes; let it come a faithful friend to stimulate your spirits, amid your toils and efforts; let it come to nerve your energy, and sustain you in your enterprise. Let it come to rejoice in your success and "great reward."

Portland, Me., 1840.

A. G. B.

For the Colored American

TEMPERANCE.—NO. I.

It is but a few years since the temperance reformation was commenced. But a few years since the dark cloud of interdependence stretched its sable curtains from horizon to horizon—no gleam of light—no cheering ray—shot athwart the portentous gloom! No voice of warning was sounded—no note of alarm was heard! The minister at the altar—the Christian in his sanctuary—the high—the low—the rich and the poor; the bond and free learned and ignorant joined in harmonious concert; and willing worshipped at the shrine of intemperance, and prostrated themselves at the altar of Bacchus. The victims increased, notwithstanding the blasted hopes—the ruined prospects—the wasted fortunes of thousands, who had perished without exciting alarm on raising on inquiry into the cause of the dreadful slaughter.

Great and increasing as were the numbers marching as they did down with rapid strides to fill the drunkards' grave—and to the more fearful retributions of eternity; the pulpit was silent—not to say GUILTY—the press was dumb—"darkness covered the land;—and gross darkness the people." A few became alarmed—they investigated the subject—the spell was broken!

The pulpit uttered its deep and solemn tones of warning sanctioned by the word of inspiration, "that no drunkard shall inherit the kingdom of God." The press, that powerful engine, for good or evil spoke in thunder—the people became justly alarmed for the safety of every thing valuable. Many run to and fro through the land. Pouring a flood of facts upon the public mind, appealing to the conscience—arrousing attention—showing the danger, and that something must be done, or "all was lost." The standard of temperance was set, and thousands rallied to its support. Thousands from all ranks of society were induced to join the pledge,—hope, which had well nigh forsaken the hearts of many, blazed forth anew—the rain-bow appeared upon the sombre scenery with cheering beauty.

A retrospective view shows that much has been done, by the friends of temperance; much to brighten the hope—cheer the mind—warm the heart, and encourage the soul to put forth greater and more vigorous efforts in this cause of humanity and of God.

Yet it needs no microscopic eye to perceive that there is much to be done. The ba'efel fire of the distillery must be quenched; the dram shop must be closed; and ALL learn "to touch not, taste not of the accursed thing." Until this is done, the orphan will cry for bread; the widow weep in lone sorrow and misery; and every department of human interest bleed at every pour.

TOTAL and entire abstinence from the use of all intoxicating drinks as a beverage in the only firm ground—the only safe ground upon which those who would plead the cause of temperance can stand, the only sure ground for those who wish to reform—the only ground where it is certain there will never be a drunkard's grave.

A. G. B.

For *Colored American*.

TEMPERANCE.—NO. II.

Without stopping at this time to consider the expense of using intoxicating liquors, as a beverage, I will pass on to the evi's of intemperance; before I do so, however, I beg leave to make a few remarks.

Many persons say "that they are willing to give up the use of rum, gin, brandy, &c., but they cannot lay aside wine, ale, cider, &c. To this I reply:—

1st. That wine, ale and cider will only increase the expense—the drunkenness, which they produce is equally as loathsome, and beastly as any other, and the evils are as great, or not greater.

2d. That wine produced the drunkenness, which is spoken against in the Bible. In the days of Noah they eat and drank until the flood rolled in upon them. In Sodom and Gomorrah they did the same until a storm of fire from heaven was poured down upon them. What humbled Noah, and caused Lot to sin? What turned the brains of Belteshazzar in that fearful night, when a hand appeared upon the wall, and wrote the awful sentence "Thou art weighed in a ballance and found wanting."

3d. Profane History fully coincides with the Bible, and raises its notes of warning against intemperance. What affected the head of Alexander, and caused him to slay his friend Citus? What finally put an end to his career? Alexander is not the solitary instance to be found on the historian's page of the doings of a drunken commander.

4th. With regard to the use of cider, much has been said—perhaps imprudently said; yet after all, it appears quite plain what duty, and the cause of temperance requires. That cider contains alcohol, and will produce intoxication none can deny. Extract the alcohol and none would drink the lees is quite evident—that cider, then, is used for the sake of the alcohol, which it contains is plain—if not, why not procure from the brandy distillery the lees after the alcohol is extracted? The conclusion of the whole matter, then, is, that those who drink rum, brandy, and gin, and those who drink wine, cider, or any other intoxicating liquor as a beverage, drink it or them for the sake of the alcohol, which they contain; and are all agreed in principle—differing it may be, in quantity, not in the quality. The history of past ages may be unfolded, their records examined—and their achievements may be searched, and thus trace the developments, which have been made, among every people, and nation, where intoxicating liquors have been the beverage, and it will appear, that the misery and ruin of thousands have been the consequence. You may go down and search the dark recesses of human wretchedness—explore the annals of guilt, and crime—dive into the unfathomable depths of we and sorrow, and earth contains no being more completely polluted than the habitual drunkard! He glories in his shame! His reputation is blasted—his hopes are withered! Deeper and deeper he descends, until all is lost! The bitter tears of his wife, as she pours them forth to soften his heart to pity, are unheeded, and disregarded! The cries of his half famished, and ragged children, fall upon his ear powerless! They are silenced beneath his awful curses and blasphemous oaths! He cruves and destroys the feelings of humanity, under a mountain weight of iniquity. He would drink upon the coffin of his mother, or the grave of his father—and stake an immortal soul against the contents of a brandy bottle!

A. G. B.

For the Colored American.

TEMPERANCE.—NO. III.

Intoxicating liquors, to be used as a beverage, are unnecessary for the happiness of man. The broadest, and the most minute view of the world may be taken—its history, both ancient and modern, may be examined, and it will appear, that those men, who have achieved the most for the benefit of the human race, in the different departments of exertion; those who have enjoyed as many of the real blessing, as tall to the lot of mortals in "this vain, and transitory world," have made those exertions—and enjoyed those blessings without the assistance of the enchanting cup. Thousands now live, and perform all the duties, which devolve upon them, without the influence of the intoxicating bowl. Men can be found, in all the relations of life—in every circle of society, discharging the obligations, which rest upon them; with honor, to themselves, and usefulness to their fellow men, without the stimulating drum.

Those who have banished the maddening draught can be found tilling the earth, gaining their bread, by the sweat of their brow, or where the thunders roll, and lightnings blaze and tempests sweep the ocean, threatening every moment to engulf them in its briny bosom.

"View them breasting the northern blast, inhaling the southern vapor; reposing in the calm retirement of domestic bliss basking in the sunshine of social happiness, or sustaining the trials, and discharging the duties incident to public stations. One, and all of them will give, from observation, and experience their testimony in favor of "total abstinence." Can these witnesses be impeached? Are they not competent to decide?—Shall the wholesale, or retail vender be allowed to testify? Shall the man of six glasses, or the man of one glass? How very impartial, and disinterested, their volunteer services! Are they not afraid that their occupation will be gone?" Is their "craft" not in danger?

Are intoxicating liquors necessary for the happiness of man? A voice from the tombs of the wise, and good says NO. Every principle of sound philosophy says NO. A voice from thousands in Europe, and America says NO. "Nature, sighing through all her works," cries NO. Hark! JEHOVAH from his throne of the universe, thunders NO. But "woe unto them, that tarry long at the bottle; until wine inflame them."

His book of inspiration says NO. "Wine is aSERE—strong drink is raging, who so-ever is deceived thereby is not wise." Hark yet again: His wrath, and justice declares that "NO drunkard shall inherit the kingdom of Heaven." A. G. B.

For the Colored American.

TEMPERANCE.—NO. IV.

Intoxicating liquors are the enemies of the Physical, and intellectual happiness of man.

### 1. Of his Physical happiness.

That they inflict upon man numerous bodily evils is too plain to be denied. Dr. Beecher says, "That broken bones, deaf ears—sore eyes—loss of appetite—nausea at the sto-mach—disordered bile—obstructions of the liver—jaundice—dropsy—hoarseness of the voice—cough—consumption—heumatic pains—epilepsy—gout—palsy—appoplexy—in-sanity, these are the body guards which attend a life of intemperance." What a guard surely! Who would be afflicted with such a fearful array of attendants for all the wealth of the Indies East, and West? Who in their "right mind," could call for such attendants? Yet how many there are, who knowing the certain consequence of drinking intoxicating liquors—with the horrid examples of disease every where before them, will continue to "hold the intoxicating cup."

The list of diseases which Physicians declare are produced, or greatly aggravated by intoxicating liquors are, one would think enough to frighten any common man. But the drunkard's courage is "made of sterner stuff!"

How many there are, who drink, and drink, until they are hurried away, groaning beneath load of bodily infirmities, into the cold and silent mansions of the dead.

### 2. Intoxicating liquors are the enemies of the intellectual happiness of man.

One of the most pleasing, and rational employments, which can engage the attention of man is the cultivation of his mental powers. The more the mind is cultivated, the better is the individual prepared to discharge the obligations of life—the better he can contemplate, the "beautiful and sublime," in the works of creation until, the mind soars aloft "through nature—up to nature's God,"—feasting with enrichment and delights upon the star-spangled concave spread over the foot stool of JEHOVAH, ex-claiming—

"Father how wide thy glories shine.
How wide thy wonders spread;
Those mighty orbs proclaim thy power,
Their motions speak thy skill."

Intemperance drags the mind down from such high contemplations, to grovel in the dust. Instead of stimulating the mind to make vigorous efforts to acquire useful knowledge—pure as the mountain rill and abundant as the waters of the ocean, intemperance causes the man to squander away his golden moments in the bowers of ignorance and vice—a worshipper at the drunkard's shrine—held spell bound by the magical influence of the intoxicating bowl. How many men of education and genius, instead of causing the brilliant conceptions of their minds to shine forth in beauty and lustre—instead of pouring forth fresh floods of light into the moral world—"streams that shall blaze along the dark track of time" spreading their bright effulgence, and glory down to the remotest ages of posterity have been ruined by intemperance! The giant grasp of intemperance seized upon them, and hurled them from that paths which would have conducted them, to that lofty eminence "where fame's proud temple shines afar." Instead of inscribing their names on her pillars by noble deed of intellectual discovery, and embazoning them upon her walls in magnificent splendor, they have after tumbling while like a lone star in the firmament of their existence sunk away in silence to a dishonored grave—a gem—a trophy to decorate the brow of the monster intemperance? A. G. B.

For the Colored American.

TEMPERANCE.—NO. V.

Intemperance destroys the social happiness of man.

If right principles, and a correct and healthy tone of moral feelings are necessary for the happiness of families and kindred, to bind them in sweet harmony—that which under mines, and destroys those principles, and feelings must be an enemy to the social happiness of man. If intemperance invades the family circle—if it crosses the domestic vespertule, and finds a welcome, the peace of that family is destroyed—happiness takes it flight—the endearments of a once smiling home are gone—wealth and prosperity vanished.—The sable clouds of sorrow enshroud the once fair prospect of domestic enjoyment.—The dark and portentous clouds of gloom, wrap their sombre drapery in deep folds around the once happy home. Hope, the last friend to forsaken man, weeps, and trembles in view of the sad change—then droops, then withers, then departs.

See the once kind and tender father tramping upon the laws of God, and men; forgetting the time, when in the presence of God, angels, and men, he promised to cherish, and protect a lovely being, who confiding in his oft repeated vows, forsook her father's house, her home, her friends, and placed her all of earthly happiness in his hands. See him disregarding his solemn promises, which are as deep, and sacred as the foundation of the social system and should bind him to his family in bonds of immutable strength. He sends them asunder—tramples them under foot, and rushes down the "vile stream of intemperance" to the vortex of shame and ruin!—Before the vice of intemperance "the chas-sity of female innocence, the sanctity of man-ners, th—the ornament of virtue, the angelic grace of female loveliness, the amiable purity of heart, the refined sensibility of soul," flee away.

When the love of the intoxicating bowl has taken possession of her mind, her principles are destroyed—her best affection blasted.—The unhappy victim is lost, the endearments of the domestic circle—lost to a sense of shame—lost to her family and friende—lost to society, to peace and happiness. She is a living shame, corrupting, and blighting with mildew of death, all over whom she can wield the pestilential influence of her example.—How can it be expected that social happiness can be found where two such individuals reside? How can it be expected that in such a place, for I will not give it the sacred name of home, happiness can be found?

The sweet domestic scenes of enjoyment have fled. Poverty ruin, and disgrace reign! Look for the bloom of health—the blush of beauty—the roseate hues of life—the glow of animation upon a cheek pale, and cold in the icy arms of death, or for the freshness, and vigor of manhood in the damp stillness of the grave, or for power and strength in the silent mansions of the tomb—but look not for contentment and prosperity, peace and happiness in that family which is under the influence of intoxicating liquors.

A. G. B.

47

For the Colored American.

TEMPERANCE—NO. VI.

Intoxicating liquors are the enemies of the religious interest of man.

Not satisfied with wasting the property—
diseasing the body, laying prostrate the men-
tal powers, and blasting the social happiness
of man; intemperance seizes upon the inter-
ests—the immortal interests of the soul. It
grasps in its fangs the highest interests of the
deathless spirit—the citizen of eternity,made
to shine around the throne of God, in all the
dazzeling splendor of a saint in light; and
from the sapphire walls of paradise, survey
the works of the Creator, which roll in the
vast fields of immensity, and touch the gol-
deu harp, tuned to the song of redeeming
love—adoring its Maker, and exulting in the
consciousness of its own blessed immortality,
knowing, to use a common quotation—

"That the stars may fade away,
The sun himself grow dim with age,
All nature sink in years;
But thou shall flourish in immortal youth,
Unhurt amid the war of elements,
The wreck of matter, and the crush of
worlds."

It is upon the interest of such a being that
the monster intemperance lays its potated
hands, and hurls it down from its high moun-
tain of hope, and promise, and plunges it into
that " dark and starless sea, where o'er its
head, a bowless cloud of indignation hangs."
The bible plainly declares that "no drunkard
shall inherit the kingdom of heaven." How
many souls has the intoxicating bowl ruined!
How many has it caused to descend to the
grave, and the influence of a false hope!—
How many have gone down under the gui-
diance of a star that left them to sink away
into perpetual darkness! How can it be ex-
pected that men should understand and re-
gard the best interest of their souls, when
they habitually allow themselves to be under
the pernicious influence of intoxicating li-
quors? How can it be expected that men
should intelligently worship a being who is a
spirit in "spirit and in truth," when they are
excited, swayed by the spirit of "liquid fire,
and distilled damnation?"

How can it be expected that men should
please him, who demands obedience to his re-
quirements, when they are continually doing
that which his law forbids, and against which
a woe is pronounced? "Wo unto them that
that rise up early in the morning, that they
may follow strong drink, and continue until
night and until wine inflame them." "Wo
unto them that are mighty to drink, to drink
wine; and men of strength to mingle strong
drink."

Intemperance blinds its victims, and then
plunges the suicidal dagger to the heart.

"Wine is a mock er, strong drink is raging,
Whosoever is deceived thereby is not wise."

Can truth, and virtue, and piety, and the
stern ind flexible principles of morality be found
among those "that tarry long at the bottle?"
Without these principles the whole frame
work of society—all the beauty, and value of
religion—all the interests of the soul crum-
ble into dust, and their broken fragments are
hurled into a heap of desolated ruins!—
Where intoxicating liquors are used as a be-
verage, what but a neglect of the immortal
interests of the soul can be expected?—
What but the sacrifice—the ruin, the loss
of the soul? Alas! that it should be thus—
that men should cling at the expense of
that is precious, and valuable—all that is
exalted and noble to their souls,

A. G. B.

For the Mystery.

THE NATIONAL CONVENTION.

MR. EDITOR:

I have seen with much joy, and watch-
ed with intense interest all that has ap-
peared from time to time in your excellent
paper upon the subject of a National Con-
vention, especially the letters of Messrs.
Vashon and Garnet, the spirit and kind-
ness of which I admire, and regard as a
good omen that a Convention of the right
stamp will be held. The minutes of the
Convention which was held in Buffalo in
1843, show that I was appointed as
one of a Committee to take part in issu-
ing a call for an other Convention to be
held at such time as circumstances might
seem to dictate. While I believe it was
unanimously decided that the next one
should be held in the city of Troy, New
York.

There are many, undoubtedly, who
would like to have it held there—while
at the same time, the most who have ex-
pressed themselves in favor of a Conven-
tion in the Mystery, are in favor of hold-
ing it in the West, and not a few of the
writers have decided in favor of Cleve-
land, Ohio. I have not taken my pen to
join in any controversy. If a Convention
shall be held in any place, and I have the
power I shall attend it. There are some
reasons why, as an individual, I should
prefer to have the Convention at the
West. I have long wished to see that
part of our country, and mingle with the
noble spirits that reside there. There are
many reasons why we should hold a Con-
vention; and I am in favor of having one
held at regular periods of time, as may,
after a thorough discussion, and mature
deliberation, seem most desirable.

I hope that we shall have a Convention.
and that some such plan will be marked
out and acted upon—a plan united in by
all who desire the improvement and ele-
vation of the people.

My voice is for a National Convention
this year, and my preference is for Cleve
land, Ohio, as the place where it shall
be held.
Yours truly,

AMOS G. BEMAN.

NEW HAVEN, March 18, 1849.

I take my pen this evening after having come
home from church to drop you a line, saying that it
was my intention to have written for the paper ac-
cording to your hint; but at the first meeting that I
attended after my return, I found Rev. Mr. Collins
present from Bridgeport, who made me promise to
come and see him—which promise I went on the
13th and 14th to fulfil, and preached to them the
“Gospel.” Since my return my hands have been
full. My little Charley is very sick. Some deeds
of wickedness have taken place here to which I felt
compelled to call the attention of the people.

I spent the night with Mr. B. Springfield. He
is very *wrethy* at your remarks upon Pennington's
going to Europe—he is *very* warm. Mr. Penning-
ton has been there, and told him that the reason he
had not done anything for the paper because "you
countenanced Balls in it." I could not reason with
him in your behalf on the point of what you had
published. He seemed to think that you are
*without excuse*. I told him I thought you had rea-
sons, and could explain them at a proper time. I
left early in the morning, and did not call on my re-
turn, although he invited me to whenever I came to
Springfield; but I see no particular reason to do so
at present. When I came home, I found a letter
here from Brother Wilson, of your city, inviting me
to come and speak for him; but I have but little in-
clination to tarry long in that city, although I should
like much to please him and his people. I think I
shall come down to New York next week, if the sit-
uation of my family will permit.

You know how anxious Brother Pennington seem-
ed to be to have me come and see him before he left
the country, but he has not written a word since!
I shall write him to know how he is.

As to the meetings here, they are increasing in
interest; they are now held every week. I spoke
to Brother Luca about your visit, and he intends to
make the arrangement for the next meeting in our
church, and keep it up two or three evenings.

There is a spirit awakened here which "means
something"—not "sound or fury"—but deep, strong,
and abiding. There has never been a time when
the cry of the PEOPLE has been so long and loud for
the light. The voice of the old Greek is heard—
"Give me but the light, and Ajax asks no more."

Everywhere this voice is sounding. The field is
white for a glorious harvest; the labourers only are
few. I found this waking up of the people in Mid-
dletown, and Hartford, Ct. and in Pittsfield and Le-
nox, Mass. The same is true of Bridgeport, and

now is the time to scatter the great principles of
truth—those living truths, upon which our elevation
under God, depends. Would that we had friends to
assist in calling the attention of the people to those
things which they ought to do, and which they must
do, or never stand forth redeemed. What are you
doing in New York and Brooklyn? You have the
talent, and learning, and genius there. Why, you
have CORNISH, the experienced—the old Nestor—
and RAY, whose practiced pen should fire the na-
tion, and SMITH, whose polished lance should lay the
"proud oppressor low." Why should I mention a
GLOUCESTER, whose eloquent tongue can stir the
blood of the most dormant; and while I write this
a host of stars shine before me whose united rays
can create a day of glory in New York. How often
we have looked and wondered why you have not re-
ported in the *Horn* the brilliant accounts of debates
and lectures, and public meetings where the great
interest of your thousands were unfolded, and the
high road to their elevation pointed out. When you
robbed us of PENNINGTON, the profound, we were in
hopes that in the Empire city of the Empire State
his voice of truth and pen of influence would send
a stream of healing power. Come, come. Mr.
Horn, while you do not sound your own praise, tell
us of the efforts which your giants are making to
hurl to the dust the throne of despotism in this land
Tell us what is being done for the deliverance of the
captive in your midst.

THOUGHTS FOR THE TIMES.

BY AMOS GERRY BEMAN.

"MANY shall run to and fro in the earth, and knowledge shall be increased." How impressively true are these prophetic words, as applied to Africa and her descendants in these modern days. In studying the condition of this portion of the great human family in the light of Christian philosophy, and in the light of the genius of the civilization of the nineteenth century, facts are presented which demand the most careful investigation and scrutiny. They awaken the deepest and most profound thought in the mind of the philosopher; they stir the deepest sensibilities of the Christian and philanthropist. It is more than two hundred and forty years since the first group of poor benighted heathen—African slaves—stood on the shores of the James river, in the Old Dominion—bloody old Virginia—a representative band!

What scenes connected with their race, that lonely band represented to the eye of omniscient truth! What scenes connected with the history of the past of their race—what numbers they represented in the future; those slain amid burning villages, and wars instigated to procure slaves for the *Christian* world; those who were to die in barracoons, and amid the horrors of the middle passage, until their bones should make a macadamized road from Africa to the West Indies, and to North and South America; what numbers were to die while becoming acclimatized and inured to hard toil in strange lands; what numbers to be born and die with chains upon their limbs, and night upon their souls; what numbers of their descendants now in bonds, what numbers, "bone of their bone, and flesh of their flesh," only nominally free, yet ignorant, and utterly unfitted to run the race of human life and destiny amid the superior forces of the present state of civilization. The condition and circumstances of these millions are to be studied in the light which is flashing upon them from the traveller, the historian, the explorer, the statesman, the philanthropist, the scholar, the divine, the missionary, the intelligence of the civilized world. To do this, a thousand facilities are offered on every hand. Pens and presses are busy with us throughout Christendom. The clouds which surround us embosom the light and spirit of the age, and these clouds shall be dispelled, and the glory and beauty of a long and blessed day will dawn upon us. All identified by blood with this noble race should study all the *facts*, and labor for its elevation in the scale of humanity. There are some who seem to hate to hear the name of Africa, or of the condition of her descendants, as they are scattered abroad on the face of the earth. To all such we say, "*Be ye enlarged*;" not in a clannish spirit do we say this, for we accept and honor the divine declaration, "that God has made of one *blood* all the nations that dwell on the earth," yet a man may have an honest interest in his own history, and in the history of his ancestors, without aught in his heart but love and good will for all mankind. It is a natural instinct of the human mind, and seems to bear the impress and seal of approval from the hand of the Creator; it is a sentiment taught in the history

of man. How the Jew loved the hills of Palestine and Jerusalem. "I am a Roman citizen" once shook the earth with its thunder. Look at the sons of Scotland, at Englishmen, at the Irish; whether with shamrock or shillalah he sings, with deep emotion, "Erin go bragh," so of the German and his fatherland; so of all nations. Why should not the descendant of Africa cherish an honest interest in the history and destiny of his race? Has its night been long and dreary? Have ages of superstition and ignorance been its doom? Has it been destitute of the light of science, education, and the Christian religion? Has it been for centuries "robbed and peeled, plundered and scourged," her sons crushed in the chains of slavery, and her daughters given to pollution, to enhance the gains, and gratify the lusts of her proud oppressors? Then the more earnestly does she appeal to the philanthropist, and to the Christian, to hasten to her rescue. Especially is the call to all who are of her, and have in any good degree been blessed with, and are in possession of, that light and those principles, which are marshall-ed and wielded by the spirit of Him who has declared, "That Ethiopia shall soon stretch forth her hands to God."

To all such persons we say, that now is the time for them to look over the vast "field already white to the harvest," and carefully survey the condition of the race, and, with deep and solemn spirit, ask what they can do to hasten on that glorious day, when every chain shall be broken, and when education and science, and the knowledge of the Lord, shall bless our whole race. "Give but the light, and Ajax asks no more." Yes, look at the field—at Africa, with her millions, and behold the farsightedness of England, sending over her mountains, along her valleys, and rivers, and lakes, her Denmans, her Clappertons, her Landers, and her Livingstons; "spying out the goodly land," that, by her superior intelligence in the arts of civilization, she may take possession, obtain wealth and power there which shall remain for ages; but where will England see Africa through the cultivated minds and moral worth of her renovated people? We have ties which bind us to that land; not only in the fact that many of our ancestors were stolen from thence, but many, who were born and educated here, have gone there with their lives in their hands, to toil as a Hughes to Sierra Leone; and a goodly number of our wisest and best men, and noblest women, have gone to Liberia, and they are an honor to our race. Said the Rev. Alexander Crummel, when last in this country, that Connecticut ought to be proud of Geo. L. Seymour. There on the heights of Cape Palmas is the tomb of our Rogers; green be his memory forever! How rich and precious were the labors of Rev. Theo. S. Wright, whose father was a native of Madagascar. Look at Australia, at the West India Islands, at South America, at Canada, and this land, from the Atlantic to the Pacific. Look with the eye of a Christian, and the heart of a philanthropist, and tell me what this race is to be in the history of the world. It needs the gospel education, the arts, science, literature, truth. Sanctified intelligence is the glory and strength of the universe.
A. G. B.

THOUGHTS FOR THE TIMES—NO. II.

BY AMOS GERRY BEMAN.

It has been said by one who uttered some of the most profound and sublime thoughts, which have ever been sent on missions of light and love in the world—"that to be weak is to be miserable"—this truth finds exemplification in the whole modern history of the African race, as well as in the history of many other races of men—solemn and fearfully has it been illustrated in the condition of the colored race. Ignorance is the perfection of weakness in man, or nations. How weak has been our race, positively and comparatively among the great nations of the earth. Powerless among the strong forces which constitute the prowess, the grandeur and the glory of modern civilization.

Cultivated mind rules the world, and those nations which have the greatest amount of intelligence will sway the greatest amount of power in the earth. Cultivated mind subdues and wields the great forces of nature, and makes them subservient to its wants and interests. It is mind, power, thought, embodied in action which has changed and is changing the whole face of human affairs. Where there is ignorance, "darkness covers the earth, and gross darkness the people." Their very condition invites invasion from those who are by their knowledge superior—the strongest—especially where there is wealth and treasure to be had—where there "is much land to be possessed."

Before the power of superior intelligence, how have the Indian races perished from this land? By this power England has swayed her sceptre in India—how Africa has suffered from the whole civilized world in the slavery and depression of her children, and how long she is destined to be under foot by the mind power of the earth which England, and other portions of the Anglo Saxon race, is gaining there by their Missionaries—by their Commerce—by their Conquests—by their Exploration and by their policy generally.

Superior intelligence has been the adamantine chain which has bound the slave in the old Bastile of American oppression. Slaveholders and their abettors have feared the light, as all their laws prove, as their cruelties have shown in the imprisonment of Mrs. Douglass for teaching a little slave child to read the story of Jesus; and the sending of Mr. Green a Minister of the Gospel to the penitentiary for having in his possession a copy of "Uncle Tom's Cabin." Every effort has been made to keep the slave in darkness, while the blind Sampson has been made to grind out riches for his cruel oppressor. No man believes for a moment that Africa could have been for ages robbed of her children, and they have been reduced to bond-age, and held in servile chains if she had been enlightened in these arts and sciences which

constitute the strength of those who have gone to her shores, and spread over her land for the purpose of plunder.

How different would have been the history and
destiny of the Indian races on this continent if
they had possessed the same knowledge which
was found in the hands of the invaders of their
soil. What long since would have been the fate
of the bloody tyrants of the South if there had
been among the slaves a few more Denmark
Veazy, and Nat Turners? What would have
been the history written in blood of the floating
Golgothas could there have been a few more
Joseph Cinques on board of them? Superior
intelligence has seized and held our race in bit-
ter thraldom for ages. The most power-
ful minds which this country has produced,
have been the most laborious and unwearied
in their toils in forging chains for our bodies
and souls—endeavoring to make them so mas-
sive and strong that they should never be
broken. Study the facts in the history of
Webster, Calhoun and Clay—these tall sons of
Anax—the like of which America has never
produced, and heaven forbid that any more
should arise to darken and pollute the earth,
desecrating the temple of liberty and finding
music for their souls in the wails of despair,
which their helpless victims uttered in the
ear of mercy, while the angels of God wept
over “man’s inhumanity to man.” Webster
after uttering words of thrilling power on
Plymouth Rock, after standing on Bunker Hill,
after thundering in Faneuil Hall, caught a
glimpse of the White House, went South—stood
on the soil of Old Virginia beneath an Octo-
ber sun, and bowed his great intellect to the
demon of slavery—swore eternal fealty to its
behests on the 7th day of March—defending
the Fugitive Slave bill, “to its fullest ex-
tent, to its fullest extent, sir!” stag-
gered back to the old Bay State with brand-
ed brow and craven lip, calling on the
sons of honor and daughters of virtue of New
England “to conquer their prejudices,” and
give their souls to the foul embraces of slavery.
Their response sent him smitten and crushed
to his dishonored tomb in Marshfield.

But Daniel Webster was not “alone in his
glory.” Calhoun, the most acute and metaphys-
sical statesman—the most subtle reasoner—
the most impatient investigator of dry abstract
propositions in political science—Calhoun so-
alled—so Cassius like—so devoid of all those
notional sentiments, “one touch of which
ekes the whole world akin”—Calhoun vault-
ed to the burning throne of slavery’s black
lions, and saw the outraged forms of mil-
which “slitting around him, “amid the flames
nized abatement knew” and to their ago;
“forever of how long—sternly answered,
ing fire.” thy race shall dwell in this devour-
dulcet tones of Henry Clay, in words which
enchanted and intoxicated thousands. “That

is property which the law makes property;
and two hundred years of legislation has sealed
and sanctified negro slaves as property”—yes
a sanctified system said Andover and Prince-
ton and a thousand voices all over the world;
“black men have no rights which white men
are bound to respect,” said the throne of iniqu-
ity. How weak and miserable were we at
this time, throughout the length and breadth
of this guilty land.

FOR THE ANGLO-AFRICAN.

THOUGHTS FOR THE TIMES—NO. I.

BY AMOS GERRY BEMAN.

THE FIRST day of January 1863, will ever be
regarded as the colored man's day. The Procla-
mation of President ABRAHAM LINCOLN will be
read, and studied, while one of the race effected
by it shall remain upon the face of the globe—
in this connection, as in no other, President
Lincoln's name will shine forth as "one of the
immortal names that were not born to die."
Much will be said—much will be written. A
large page in the world's history will be occu-
pied with an account of his government, and of
the events which transpired during his admin-
istration; but his glorious Proclamation of
Emancipation will stamp the FIRST DAY OF JAN-
VARY 1863, as the day of days—the GREAT DAY OF
JUBILEE to millions of immortal men—made in
the image of God! Upon this anniversary day
the concentered gaze of the civilized world will
be turned. The more the circumstances which
called forth the proclamation are studied—the
more its effects are developed—the more it will
commend itself to the intelligence of the wise,
and the good. All honor to PRESIDENT LINCOLN !
All honor to the heroism of those spirits whose
inspiring councils strengthened him in his
purpose of sending forth the proclamation,
which broke the chains from so many limbs.

Who made ABRAHAM LINCOLN as far as he is
developed, into a “perfect man” in the science
of human freedom—of the rights and immuni-
ties of human nature? It is never said, it is
never thought, it is never pretended, by his
bitterest enemies, that in anything which he
has done—he has been self-moved—that he has
acted from the spontaneous impulses of a great
and noble heart—for there is no proof that he
accepts the solemn and sublime idea of the per-
fect equality, and equal brotherhood of the
whole human race—upon the Rock, he has
never appeared to stand nor is he prepared to
install the colored man in all his rights, and
therein defend him on sea and land—clothed
and invested in all the immunities of an Amer-
ican citizen; but while we say this, and could
say much more, we have no disposition to crit-
icize our noble President at the present time,
or to detract an iota from the just meed of
praise which is his due. We desire that all

which truth and justice demands should be
freely and heartily accorded to him—let his
name be written as with a diamond—let the his-
torian stamp it with letters of fire upon tablets
of gold—let the poet sing it in strains sweeter
than Mar's verse—let the orator with “star-
eyed science,” and the scholar with the graces
of literature embalm it—let the great heart of
humanity enshrine it.

Yet when unfolding that volume of truth,
which the past forty years has been preparing,
as the history of the Anti-Slavery Enterprise,
there is presented to the eye of intelligence,
the names of many men and women, colored
and white, who have toiled and suffered, and
died for these truths of which the Proclamation
was born. These have under God created
that omnipresent and omnipotent public sen-
timent in which the President “lives and
moves, and has his being,” and in which he
is as “clay in the hands of the potter.”

Neither does he yet come up to ripe scholar-
ship in the Philosophy of Human Rights as an-
nounced in the Sacred Volume of Truth and the
Divine principles of civil government and Con-
stitutional Freedom as defined in the Declar-
ation of Independence, and the Constitution of
the United States. No, a voice from the tomb of
Alvin Stewart, or from the granite resting-
place of the sage of Quincy, hath power to in-
struct him; the writings of Beriah Green, of
Lysander Spooner, and last but not least, that
now the “old man eloquent” with logic on fire,
and whose linked thunderbolts no man dare
meet (see the correspondence between Henry
Ward Beecher and Geo. B. Cheever,) we mean
the old Nestor of Christian Constitutional Lib-
erty, and righteous civil government Wm.
GOODELL, or the Phelpses, the Garrisons, the
Phillipses, the Thea. S. Wrights and the Cor-
nishes, the Lydia Maria Childs, the Abby
Kelley Fosters, and a multitude of others, which
no man can number whose voices and pens in
Church and State, in all places where “men do
most congregate,” have by “line upon line,
and by precept upon precept” poured floods of
light, upon the public mind and heart, and con-
science, “through evil as well as through good
report,” until they have created under God,
and developed that moral and religious influ-
ence which has in part accomplished the work
to which they consecrated themselves, and for
which they have with a devotion as constant
as truth, and with an industry and zeal as un-
wavering as justice, and with a fidelity as pure
and generous as their cause was patriotic, and
sacred, they and their compeers created the
NIAGARA, the voice of whose thunder rolled
over the land on the FIRST DAY OF JANUARY, 1863 !

Let their deeds find a trumpet tongue in the
orator, amid the glorious celebration of Presi-
dent Lincoln's Emancipation Proclamation. Let
their names be held in grateful remberances,
let them shine as stars of the first magnitude
in the galaxy of Freedom. They spoke when
speech cost something. Their greeting was

THOUGHTS FOR THE TIMES.—NO. IV.

BY AMOS GERRY BEMAN.

"GIVE attendance to reading" is a truth which comes to us with the sanction of inspiration. Its importance cannot be overstated. The knowledge and wisdom of a mind stored with the treasures which judicious reading furnishes, is richer far than the mines of Golconda, or all the gems of the Indies, East or West.

The great distinction between heathenism and Christianity, barbarism and civilization, is found mainly in the different ideas and the use made of them by individuals and nations.

We ought to think of this and govern ourselves accordingly; and in "giving attendance to our reading" see that what we read—the ideas which we gain—the knowledge which we accumulate is of that kind which best fits us for the circumstances in which we are placed, and will have the best tendency to prepare us for that bright future which has already dawned upon us.

It can never be safe or wise to allow others to select or prepare our reading for us. What has been the reading which the slaveholding spirit of this country has been willing that the people of the country should read. What Herculean efforts have been made to expunge every idea of liberty from the literature of the land, so that the "starry night of despotism might reign." What has been the character of the "oral teachings" stintedly given to the slave? What will be the contempt and disgust that will arise in the minds of the freedmen when the true knowledge of the word of God shall shine upon them, as they remember what has been blasphemously spoken to them in the name of Heaven.

We have it in our power and it is our duty to provide, in a great measure, for the earnest demand which is now made for the right kind of reading for our own people.

The newspaper is now one of the "powers that be," and a power whose tremendous and omnipresent influence cannot be ignored. It is now in our power to make the influence of the press felt for the elevation of our race in doing two very important things—

First, by providing the right kind of reading for our people—the publishing of a thousand things which are transpiring, of which others take no notice, and yet they are of the utmost importance to us, they are a part and parcel of our history, and the inheritance of our children and posterity, and the things which mark and prove our elevation in the scale of civilization. Those things which we have done or suffered have formed the arguments and illustrations upon which our friends have based their appeals for our emancipation.

But in the second place, we need the facts

for our own use in our own defence of our race—we need to have the noble things which exist in the history of our people for the self-inspiring influence which they will have upon our own efforts—efforts stern and continuous which we must make for our elevation and prosperity.

In this work all can help. All can take the paper, and many who now take it can, with a little exertion, by spending a few hours of time, visit among friends and acquaintances and introduce them to subscribe for it.

There are a great many families who do not take it, an1 multitudes in towns and villages which have never heard of it, who, if it could be presented to their notice, would gladly subscribe for it, and, after reading it a few weeks, would not for any consideration part with it; and they would themselves become its agents, and go among their friends and procure subscribers. In this way its circulation might easily be increased a thousand fold in a few months.

## Its educating and moulding influence on the

the violence of the mob. Their baptism, fire and blood! Yet they "took joyfully the spoiling of their goods"; neither did they "count their lives dear unto themselves"—TORREY, LOVEJOY and JOHN BROWN—names sacred to truth and precious to humanity, how a thought of thy deeds, thy sufferings and thy deaths "stir a fever in the blood of age!"

Amid the scenes now transpiring, it is wise and well to look over the field, to look at the PAST, with its struggles, its trials, and its triumphs, and to examine the present with its duties and difficulties and hopes, and at the future with its calls, and learn if possible some lessons suitable to the hour, lessons which, well learned and practiced, will have a happy influence on the future of the colored race, and upon the interests of the whole country, for the interests of all classes in this land are destined henceforth to be "one, and inseparable." On these points we desire to say a word in the hope that those who read may "run with alacrity and delight," along that "path which groweth brighter and brighter" unto the perfect day of truth and justice of liberty and equality.

family would be of a noble and wise character. Dr. Franklin said he "could always tell the children of those families in which the newspaper was a visitor by their superior intelligence."

Who will try this experiment and see how many new subscribers they can procure? Our brethren and husbands and sons are going forth by thousands to the battle-field, and in what way can we keep up intercourse with them and have a knowledge of their condition and movements so well as by taking a paper devoted to our interest and the defence of our rights? When in the far distant camp—when on the lonely picket duty—when in the hospital, how will the paper cheer, and keep warm

and bright in the soldier's bosom thoughts of home and loved ones which, perchance, he may never meet again. How noble to bless our soldiers with the reading of the paper! We have often thought that if a small portion of the money which has been spent for lecturing by our friends had been paid to sustain a press managed and controlled by the best talent among us, for the past few years, there would have been an unspeakable gain in all that constitutes the true principles of moral and spiritual elevation among us. In every way this would have been advantageous, and it would have proved that they desired our advancement in the scale of intellectual improvement. Let them now begin this good work, and by appropriating means, and by subscribing for our papers, and by introducing them to colored families as a present, if need be, for a time, and by inducing others to take them, and by sending them to our soldiers, they can do

a good work, and build up a people who are with "might and main" striving, not only to secure "material" power, but are determined to be known in the history of the country, and in its science, and in its literature, and in every noble enterprise which shall adorn this land.

THE RAM'S HORN

IS PUBLISHED EVERY WEEK, BY

VAN RENSSELAER & HODGES,
NO. 141 FULTON STREET, N. Y.,

(SECOND STORY.)

TERMS.—To subscribers in New York and vicinity, $1.50 a year—or 3 cents, single. Subscribers by mail, $1.00 a year, in advance.

City subscribers regularly served at the door

ADVERTISEMENTS.—Ten lines, one insertion, 50 cents. Each additional insertion, 25 cents.

FRIDAY, AUGUST 6, 1847.

For the Ram's Horn.

BRO. V.—You gave me a polite invitation to send you a few thoughts, if, by any possibility such things should come up in my mind, while on my way from the Empire city of the Empire State. I promised Dea. Volente to do so. But instead of speaking of the noble Hudson—the magnificent scenery on the splendid Niagara which bore me proudly on over the majestic river—instead of telling you what thoughts arose, or what images, bright and beautiful, were pictured on my mind—stamped there as a part of the living Past, I feel more like returning to the city and of making a few remarks upon what memory tells me, I saw and heard at the meeting held in Zion's Church, on Monday evening, the 19th inst., for the purpose of raising funds to assist in recovering those young men chained on board the Brazilian barque, from hopeless bondage. When I went into the meeting, I was quite surprised and grieved to see so few persons present.—Was it because the twenty thousand colored people in New York were ignorant that such a meeting was to be held at such a place, and for such a noble purpose? No, sir. This was not the case. It appeared, during the discussion on Dr. Smith's appropriate motion to appoint a committee to wait on the Trustees of the church, and ask them to take off something from the Thirteen Dollars charged for the use of the church that evening—that quite a commendable amount of labor had been expended, that all the people might be duly notified of the meeting, and of its object; there was no occasion for more labor on the part of those who acted; but the notice was not read in Zion's Church, in the afternoon,—WHY? Have the colored people places, which they can countenance as places of worship, when such notices may not be read? I was not aware of it, and cannot believe it, without good proof. I cannot believe, Mr. Editor, that even after all the stultifying influences of Slavery upon us, that a place of worship can be sanctioned and sustained, when a notice calling on the people to come and assist those in bonds, may not be read? How strange it appeared that

the collection was so small, not sufficient to pay the sum demanded for the use of the church! Of what use, to come together, and not do any thing to secure the object for which the meeting was called?

The facts in the case were clearly laid before the meeting. The dangerous condition of the young men was clearly pointed out. Where, then, was that sympathy for them, which an intelligent love of Freedom should have manifested for them? Did Freedom beat in every pulse and burn in every soul of that assembly? "Is it not proper to hold such a meeting in our churches, and should the friends of the slave pay for their use for such purposes? I do not believe that there is or can be any acceptable worship offered to the living God, the Blessed Father of all men, by any man, farther than he recognizes the rights, and loves the interest, and toils for the happiness and sympathizes with the sufferings of his fellow-men—"No matter whether an Indian or an African sun may have burned upon his brow. I believe that when Mr. Garrison, long years ago, declared, in reference to efforts made for the redemption of the bleeding bondman, "that there was no time too holy, and no place too sacred," in which to plead his cause—that he uttered a sublime and glorious truth, a living and eternal thought, which the finger of the Almighty will yet write in spite of all opposition, upon the wall of all temples, upon the tablets of all hearts that worship him.

How much pay should a society receive for the use of its building, for a meeting for such a purpose?—How much payought the good Samaritan to have demanded for assisting his poor brother, who had fallen among thieves? How much would he have received? Oh, my soul! is this the religion of our Saviour? Is this an exhibition of his spirit? Is this the way to "remember those in bonds as bound with them?" Is this the way to prepare to meet the final Judge, and receive from him the welcome plaudit of, "well done,"—"inasmuch as ye have done your deeds of mercy unto one of the least of these my brethren, ye did it unto me?" May Light and Truth soon prevail.

Yours, &c.,

A. G. B.

For the Ram's Horn.

Mr. Editor:—As you are deeply interested in the improvement of the people, and subscribe to the sentiment that "just as the twig is bent, the tree is inclined"—you will be pleased to hear that a very interesting exhibition of the talents and advancement which the scholars have made in the school of Mrs. E. A. Price—took place in the basement of the Temple st. Church in the presence of the parents and friends of the school, last evening, Nov. 9th. The exhibition consisted of a variety of rich specimens of needle work, evincing much improvement, taste and skill on the part of the scholars, and great patience, industry and perseverance on the part of the teacher. During the evening, several dialogues were spoken, and several pieces recited, which contained the most heroic sentiments on the subject of human freedom, interspersed with the songs of Liberty. Who can gaze upon such a group of fine girls and noble boys, without breathing out a sincere prayer that they may one and all become a rich blessing to their parents, ornaments of society, and pillars in the Church of the Redeemer. Who but wishes that under the influence and training which they now enjoy, that they may be those who shall occupy an elevated position in the community, and do much to benefit the whole human race, especially those who are now the down trodden and the oppressed?—May all the bright hopes which centre in the school room be more than realized in the Future, ESPERANCE.

NEW HAVEN, Ct.

THE HERALD OF JUSTICE.

NEW HAVEN, MAY 17, 1842.

DEAR READER :—Do not wonder at the appearance of another paper—and do not scowl, and clinch your “one thing needful”—we do not want you to subscribe and pay in advance of every thing, but fair promises—we do not—why just look at our name, “The Herald of Justice”—all we ask is, that you buy and pay, not promise to, and then perhaps we shall make our appearance again; improved, of course, and may be, enlarged.

G. B. A.

PITTSFIELD, April 14, 1846.

Met this evening at the house of Brother David S. Thomas. The scriptures were read and prayer offered by Rev. Amos G. Beman of New Haven, Ct.,

Those persons present who had in contemplation the organization of the 2d Congregational Church were called upon to express their views and feelings—having done this, a part of “MITCHELL'S PRACTICAL CHURCH MEMBER” was read, after which, Deacon James Mars of __________, addressed the brethren and sisters. A few remarks were then made by brother Beman, when it was voted that a Church be organized.

Voted, That we meet in the Church at half past three o'clock, on Tuesday the 22d of April 1846.

Tuesday afternoon.—Met as per adjournment. The Scriptures read and prayer offered by Rev. Amos G. Beman.

The Articles of Faith, and Rules of Church Government were read, and a Church was constituted. Elijah Mullen, and David Scott Thomas were elected deacons. Adjourned until half past seven o'clock for the public exercises which took place as follows: Invocation and reading of the Scriptures and prayer by Rev. A. G. Beman. The members then arose after Mrs. Charlotte Potter had been baptized; and the Articles of Faith, Covenant, and Rules of Church Government were read again—to which they all as- sented—the deacons were then presented, and earnestly and faithfully addressed by Deacon James Mars, who then offered an appropriate prayer.

The ordinance of the Lord's Supper was administered, and christians of other churches participated. Deacon James Mars and Deacon C. T. Fenn assisting. The whole scene was solemn and delightful to every Christian, as well as interesting to many spectators. The exercises were interspersed with appropriate singing by the Choir.

DAVID S. THOMAS, Secretary.

and from appearances should judge that a favorable impression was made.

On Thursday evening last, the Rev. Mr. Beman delivered an able, interesting and useful lecture on Anti-Slavery, in Cal- lender's Hall, which was filled with an at- tentive, well behaved audience.

Greenport, L. I. Aug 20, 1853.

At a council called by the colored citizens of Greenport, convened in their place of worship, for the purpose of effecting a Religious organization, consisting of

Rev. Henry T. Cheever, of the 1st Congregational Church, of Greenport,

George Cripps, Delegate.

Rev. Levin Tilmon, 1st colored American Congregational Methodist, New York city,

Rev. John A. Williams, Zion's Church, Sag Harbor, N. Y.

Charles Plato, Delegate.

Rev. Amos G. Beman, Temple street Congregationalist Church, New Haven, Conn.

Rev. Henry T. Cheever was chosen Moderator, and Rev Amos G. Beman elected Scribe.—Prayer by Moderator. The certificates of the church membership of the following persons, desiring of being formed into a Christian Church, were presented, read and approved :

Ira Sill,

John Youngs,

Maria Booth,

Laodicea Rolph,

Fanny Johnson.

Mr. Peter Booth here made a statement, in reference to his Church relations in a colored Congregational Church, which statement was declared, by vote, to be satisfactory, and his name recorded with the others.

A statement was now made, by Mr. Booth, in behalf of the colored people of Greenport, showing why they desired to be organized into a Christian Church—giving an account of the meetings which had been held, and the efforts made to secure a place for the public worship of God, by which it appeared that $255.66 had been collected; leaving a debt now due on their property, amounting to $170.

The Constitution, Articles of Faith, and Covenant were presented, read, and by vote of the council, approved.

Voted, That Council deem it expedient to form a colored Congregational Church, in Greenport. On motion, all persons present favorable to the

formation of such a Church were requested—when a unanimous vote was given in its favor.

A Committee was appointed to make arrangements for the public exercises, whose Report was adopted, as follows :

1. That the doings of the Council be read.

2. Reading of the Scriptures, by Rev. L. Tilmon.

3. Prayer, by Rev John A. Williams.

4. Sermon, by Rev. Amos G. Beman.

5. Right hand of Fellowship, by Rev. Mr. Hopkins, who being present, had been invited to set as corresponding member of the council.

Constituting prayer, by Rev. Henry T. Cheever.

Adjourned to 7½ o'clock, P.M.

Met as per adjournment, when, in the presence of a large audience, the several parts as above reported were performed.

On motion, Resolved, As the sense of this Council, it be recommended to this Church, to supply themselves stedily with preaching of the Gospel.

After a few appropriate remarks by the moderator, declaring the colored Congregational church of Greenport duly constituted—by vote, the Council adjourned sine die.

HENRY T. CHEEVER, Moderator.
AMOS G. BEMAN, Scribe.

### DESTRUCTION OF THE PEARL STREET HOUSE.

This hotel, which was destroyed by fire on Tuesday night, occupied the site in Pearl of what was, in part, formerly—say-