The Under-Ground Railroad

Front matter

The

UndeGround

Railroa

Chapter 1

SKETCH, &c.

CHAPTER I.

Underground Rail-road.

This term is perfectly understood throughout the United States and Canada, but not generally understood in this country; therefore it requires some explanation. The grandeur of some things, as well as some subjects, consists in their simplicity; so likewise does this most wonderful of all constructed roads, which is so admirably adapted to our purpose, and does the Slave good service. This road has been in operation at least a quarter of a century. Like many other inventions, it has taken considerable time to acquire its present notoriety, and almost universal celebrity. It had its origin from the inventive powers of a Slaveholder, as will appear from the following very obvious, yet natural circumstance. A Slave, in the State of Kentucky, came to the conclusion that he was not a mere thing, as the law termed him, but a man with immortal destinies in common with other men: he walked upright as a man, he reasoned as a man (if not as logically as some men), therefore he saw no just cause why his master should claim a Divine right to him, his wife and children, and their labour. This claim gave his master another right, that is, to flog him when he felt disposed. At all events, he would try the strength of his reasoning powers, as to whether they were sufficient to guide him safe to Canada; if not, he could only return to slavery. He however eloped, and his master followed in hot pursuit, to the Ohio river, which divides the Slave from the Free States; here he lost the track of his escaped chattel, not knowing, or having the least idea as to the direction the Slave had probably taken; he therefore, lost all hope of his recovery. Being disappointed, and the loser of a thousand dollars, and having no object on which to vent his dirty spleen, he turned upon the poor Abolitionists, and said—"The d——d Abolitionists must have a Rail-road under the ground by which they run off Niggers." The significant term under-ground emanated from this circumstance. This Slaveholder at that time was, as the Slaveholders are at the present time, unable to locate this useful road; it is therefore as much concealed from them as though it was literally under the ground, consequently it is denominated "underground." This Slave was, as Slaves are now, taken beyond the probability of recovery. So quick, and with such accelerating velocity, that we very appropriately call it Rail-road! This is the derivation of the term Under-ground Rail-road. The reader will now understand, the so-called Rail-road is a mutual agreement between the friends of the Slaves, in the Northern States, to aid Fugitives on their way to Canada. They are taken from one friend to another, which is done only by night, until they reach Canada; this is the whole secret of this mysterious phrase. In this way we convey 1200 Slaves annually into Canada. The distance which they are led in a night varies. I have taken them 20 miles in a night, but that is not a usual distance, 6 to 12 miles is more commonly the length of each journey. It is supposed by some persons who are not so well acquainted with the Policy of the American Government, that the Fugitive Slaves are safe from the death-like grasp of their masters on their arrival into the Free States, but to them there are no Free States, and for them there is no safety or freedom within the jurisdiction of the United States' Government; no, not an inch of ground in the land of his birth, on which he can claim his title to liberty. Though there are Fugitive Slaves, even now in the so-called Free States their claimants are ignorant as to their whereabouts, besides, they are protected by public sentiment in their several localities, independent of the Fugitive Bill, which is unparalleled in the jurisprudence of nations. Where individual liberty is only secured by public sentiment, though that sentiment may be, and sometimes is, better than the law, nevertheless the freedom of such persons is never safe and secure. This sentiment must, when occasion requires, yield to the rigorous demands of the law, however unjust they may be. To insure the permanent security of human freedom, we must have the sanction of law combined with public sentiment, from which law emanates. The Legislatures of some States, though few, have declared the nefarious Fugitive Bill unconstitutional, and have refused the use of their prisons for the security of the Slaves when arrested. This renders it more difficult to capture them, but even with these obstructions many are captured in those States. In confirmation of the assertion relative to the insecurity of the escaped Slaves in the Free States, I adduce in evidence the first part of the sixth section of the Fugitive Bill.

"And be it further Exacted, That when a person held to service or labor in any State or Territory of the United States has heretofore, or shall hereafter, escape into another State or Territory of the United States; the person or persons to whom such service or labor may be due, or his, her, or their agent or attorney duly autho by power of attorney in writing, acknowledged and certified under the seal of some Legal Office or Court of the State or Territory in which the same may be executed, may pursue and reclaim such fugitive person, either by procuring a warrant from one of the Courts, Judges, or Commissioners aforesaid, of the proper circuit, district, or county, for the apprehension of such fugitive from service or labor; or by seizing and arresting such fugitive, where the same can be done without process, and by taking and causing such person to be taken forthwith before such Court, Judge, or Commissioner, whose duty it shall be to hear and determine the case of such claimant in a summary manner."

Should the fugitive endeavour to find freedom in the Free States he may be pursued. If he should attempt to evade the States, and go into any Territory of the United States, he is still liable to be taken; it therefore follows he is nowhere safe in that Republic. You see, such fugitives may be arrested without first obtaining a warrant from the Court, Judge, or Commissioner, and yet be perfectly within bounds of legal authority. He is to be taken forthwith before such Tribunals as are herein mentioned, giving the criminal no chance whatever to extricate himself.

Still adding insult to injury, his case is to be heard and determined in a "summary manner," that is, with indictment, or even the benefit of a jury in Open Court, the delivery of the verdict by the Judge. These are denied him. This, though mean and unjust, and a wicked encroachment on human rights, the criminal is not allowed to raise his voice, even in his own defence, on his trial, as I shall show you from another portion of the sixth section of the aforesaid Bill.

"In no trial or hearing, under this act, shall the testimony of such alledged fugitive be admitted in evidence. And the certificates in this and the first section mentioned, shall be conclusive of the right of the person or persons in whose favour granted, to remove such Fugitive to the State or Territory from which he escaped."

Notwithstanding this prohibition and denial of human rights, I have often heard the Judge ask the Slave if he owned the claimant as his Master, and was he willing to return with him into Slavery. The Slave frightened almost out of his wits, for perhaps he had never before appeared in any Court, and to make the matter go as easy as possible with him when he reached his former home, answers in the affirmative. The unjust Judge, for such he truly is, would take advantage of this answer, and deliver up the Slave with the pretence that it is consonant with the desire of the Fugitive. It is considered mean and contemptible for an individual to take the advantage of his superiors, but infinitely more so to take the advantage of the weak and helpless, especially when the answer of the poor Fugitive, either in the affirmative or negative, would not affect his condition, it being previously determined with the law, as well as public opinion, by which he is doomed to return into hopeless bondage.

The glowing hope which kindled in his bosom while on his journey to a land of freedom, which also inspired him to press on with vigour, a smile occasionally beaming from his manly countenance, at the pleasant thought of soon being free, in a Country in which he would be recognised as a friend and a brother! All these are blasted; hope no longer invigorates his soul, and the pleasant thought of claiming his own right to freedom no longer exists in his palpitating heart.

In the Northern States, the Slave has many Christian, friends, who would, in absence of law, run any risk to rescue the Slave. Many do even now so far disregard the law, as to rescue the Fugitive. I cannot say I am clear of this fault, if a fault it be. To prevent this, however, the infamous Fugitive Bill has the following clause, sect. 7.

"And be it further Enacted, That any person who shall, knowingly and willingly obstruct, hinder, or prevent such claimant, his agent, or attorney; or any person or persons lawfully assisting him, her, or them, from arresting such Fugitive from service or labor, either with or without process, as aforesaid; or shall rescue or attempt to rescue such Fugitive from service or labor, from the custody of such claimant, his, or her agent or attorney,or other person or persons, lawfully assisting as aforesaid, when so arrested, pursuant to the authority herein given and declared; or aid, abet, or assist such person so owing service or labor as aforesaid, directly or indirectly to escape from such claimant, his agent, or attorney, or other person or persons legally authorized as aforesaid; or shall harbour or conceal such Fugitive, so as to prevent the discovery and arrest of such person, after notice or knowledge of the fact that such person was a Fugitive from service or labor as aforesaid, shall, for either of the said offences, be subject to a fine not exceeding one thousand dollars, and imprisonment not exceeding six months, by indictment and conviction before the District Court of the United States, for the district in which such offence may have been committed; or before the proper Court of Criminal Jurisdiction, if committed within any one of the Organised Territories of the United States. And shall moreover forfeit and pay by way of civil damages, to the parties injured by such illegal conduct, the sum of one thousand dollars for each Fugitive so lost as aforesaid, to be recovered by action of debt, in any of the District or Territorial Courts as aforesaid, within whose jurisdiction the said offence may have been committed."

These provisions are rather prolix in their details. Should you even attempt to rescue the Fugitive, directly or indirectly, for the said offence you are subject to the penalties herein mentioned. This law is unparalleled in the history of nations, and especially Christian nations. God has commanded us to assist the poor and needy; the helpless, the out-cast, and the down-trodden. Unlike the law of God to Israel, when she assumed an independent position among the nations of the earth, in that He made a provision for the Fugitive Slave. He commanded first of all, that Israel should not turn him back or deliver him to his heathen master from whom he had fled. She was taught her duty towards the Fugitive, evidently showing that the Slave was quite justifiable in the attempt to obtain his freedom, consequently it would be wrong for Israel to deliver him up. As right and wrong are in juxtaposition to each other, both cannot, therefore, be right, though one may be. If the Slave had a right to run away he had a right also to remain away. And if so it was the duty of those to whom he went to protect him in the free and unrestrained exercise of this acknowledged right, which God plainly intimates in the text, Deut. xxiii. 15 and 16: "Thou shalt not deliver unto his master the servant which is escaped from his master unto thee: he shall dwell with thee, even among you, in that place which he shall choose, in one of thy gates, where it liketh him best: thou shalt not oppress him." It was the duty of the Israelites to retain him within their commonwealth, though the master should have pursued him even to their very gates. God has forbidden his delivery. He must be obeyed, and duty strictly discharged at all hazards. The language is imperative and unequivocal, cogent and commanding.—"Thou shalt not deliver the servant to his master," &c. This Slave had the freedom of choice to "dwell where it liketh him best, within thy gates." He was to remain upon principles of perfect equality. "Thou shalt not oppress him."

This portion of the Word of God, as well as other portions, is shamefully trodden under foot in the Northern States, by rendering up Fugitive Slaves. The immorality does not consist in the character of the persons to whom they are delivered, whether they are heathen, pagan, or Christian masters: the command is "thou shalt not deliver to his master;" evidently implying whatever his character may be, the simple act of delivering him to his master contrary to a Divine command, is wrong, and will be punished as other wrongs, in proportion to its magnitude. Wickedness is systematically framed by law, and it is truly a fact, "men love darkness rather than light because their deeds are evil." "Is not this the fast that I have chosen, to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke; these are perfect safeguards to human liberty, which God has raised for the protection of the weak.

The progress of the Slave is very much impeded by a class of men in the Northern States who are too lazy to work at respectable occupations, to obtain an honest living, but prefer to obtain it, if possible, whether honestly or dishonestly, by tracking runaway Slaves. On seeing advertisements in the newspapers of escaped Slaves, with rewards offered, they, armed to the teeth, saunter in and through Abolition Communities or towns, where they are likely to find the object of their pursuit. They sometimes watch the houses of known Abolitionists. Their presence among us causes some excitement, for it is an unmistakable indication that the Slave has left his prison-house of bondage for Canada, where he can stand erect as a man, and claim his own freedom, and no one dares to molest or make him afraid. We are hereby warned, and for our own safety and that of the Slave, we act with excessive caution. The first discoverer of these bloody rebels communicates their presence to others of our company, that the entire band in that locality is put on their guard. If the Slave has not reached us, we are on the look out, with greater anxiety than the hunters, for the fugitive, to prevent his falling into the possession of those demons in human shape. On the other hand should the Slave be so fortunate as to be in our possession, at the time, we are compelled to keep very quiet, until the hunter loses all hopes of finding him, therefore gives up the search as a bad job, or moves on to another Abolition Community, which gives us an opportunity of removing the Fugitive further from danger, or sending him towards the North Star, the latter we prefer, as it is the safest plan for both parties. We also have patriotic men, white and coloured, voluntarily going into the Slave States and bringing away their fellow men; some of these venturous men having themselves been Slaves, they are truly desirous their brethren should taste the sweets of freedom. They bring them into the Free States and deliver them to the Conductors of our Rail-way, whose duty it is to forward them to Canada. My house was for several years one of the Stations to which numbers were brought by these good men. No class of men are better prepared for this perilous and dangerous occupation than the fugitives themselves. First,—they are used to night walking from their childhood. Second, they are better acquainted with their own neighbourhood, to which they generally resort, to secure the freedom of their friends and acquaintances. Third,—they sympathise with their brethren to a greater extent than others possibly can from their identity with them; they are brethren in tribulation. These men must be patriotic, when they jeopardise their own freedom, sweet as it is, for others; this is indeed carrying out the great law of love, "whatsoever ye would men should do unto you, do ye even so unto them." I have known instances, of which we shall speak hereafter, where they have absolutely forfeited their own freedom, when unfortunately overtaken with their company within the boundaries of the Slave States. A personal friend of mine is now in prison for ninety and nine years, in the State of Kentucky, for leading away eight Slaves, being caught within the limits of that State: a man guilty of no crime but assisting his brethren peaceably in regaining what was unjustly taken from them. "Behold the arm of the Lord is not shortened that it cannot save, neither his ear heavy that it cannot hear. But your iniquities have separated between you and your God. Your sins have hid his face from you, that he will not hear, for your hands are defiled with blood. They trust in vanity and speak lies." This prophesy is verified in their case; their hands are defiled with the blood of that poor man; their sins have truly caused God to hide his face from them. When God shall uncap the magazine of His wrath, and the red arm of vengeance shall seize the fiery sword of justice, and dash athwart the angry sky, these wicked men will wake up, as from an ominous dream, to a deep sense of justice and humanity; but, alas! too late to retract: "the great day of His wrath has come, and who will be able to stand." The righteous only,—the redeemed Slave in common with others, who in this world of wickedness and human depravity, have worn handcuffs, will then bear Palms of Victory; instead of stripes, Robes of Righteousness; for scanty meals, inexhaustible festivities; instead of their humble cabins, where no one condescends to visit but their fellows and their drivers, they will look abroad on the flowery plains of eternal blessedness: their companions will be good old Abraham, Isaac and Jacob; all the Apostles and their associates who have fought the good fight, and have kept the faith, and are now receiving their reward. In 1852, by an Act of Congress, heavy penalties were imposed upon all persons who knowingly entertained or aided a Fugitive Slave, or, in other words, to "feed the hungry or clothe the naked." It was also made the duty of the United States Marshals, and all good citizens, to assist in retaining them. Even in the Slave States, the Negro hounds and the hunters are great terrors to prevent the escape of Slaves. Such, for example, as the following extract from the Onachita Register of June 1, 1852, will exemplify.

"The undersigned, would respectfully inform the citizens of Onachita, and adjacent parishes, that he has located about two miles and a half east of John White's, on the road leading from Monroes to Bastrope; and that he has a fine Pack of Dogs for catching Negroes: persons wishing Negroes caught will do well to give him a call. He can always be found at his stand, when not engaged in hunting; and, even then, information of his whereabouts, can always be had of some one on the premises. Terms, 5 dollars per day and found, when no track pointed out; when the track is shown, twenty-five dollars will be charged for catching Negroes.—Monroes, Feb. 17, 1852. M. C. Goff.

I was initiated into this underground business in the county of Ross, in the State of Ohio, in 1843, and continued in the office, faithfully discharging the duties, until 1855. Never, for one moment, have I regretted being thus engaged, though I experienced many very unpleasant things during that period. "But God knows how to deliver his own out of temptation." Many have been the times I have suffered in the cold, and beating rains pouring in torrents from the watery clouds. In the midst of the impetuosity of the whirl-winds and wild tornadoes, leading on my company. Not to the field of sanguinary war and carnage, but to the glorious land of impartial freedom, where the bloody lash is not buried in the quivering flesh of the vassal. Nor where the voice of prayer, the songs of Zion, the clanking of the handcuffs, the rattling of the chains, the stifled groans of bereaved wives, the piercing cries of orphan children are not heard at the same time ascending the skies; the sound of one is commingled and drowned in the sound of the other. In this land, sacred to freedom, the poor Fugitive can stand erect, and claim his own liberty, and worship his God "under his own vine and fig-tree, where no one dares to molest or make him afraid." In 1843, I had an occasion, for the first time, to try my skill in my new profession, which was to me, I must confess, quite an awkward business, it is, however, to be hoped that my zeal and love for human freedom amply made up for this defect. Some time previous to my acquaintance with this Community, a Slave had made his escape from the State of Maryland, and located in this county, supposing himself secure from the clutches of his proud and self-important tyrant master; he, therefore, became content to remain protected only by public opinion. In this unmolested condition he remained for several years in connexion with the Methodist congregation, and I believe he was a very useful member. His Minister, probably wishing to increase his salary by the addition of 100 dollars, which was offered for the Slave, or his whereabouts; at all events he betrayed him. While engaged in his daily avocation, by which he made an honest and respectable living for his family, (as he was then a married man), three men came suddenly upon him, put a rope around his neck, and unceremoniously dragged him beyond the limits of the Town Authorities, and on to his former place of Slavery. Leaving a wife and three children to lament their bereavement.

The news spread, almost with lightning speed, through the Coloured Community. We rallied 200 strong, in little or no time, augmenting as the news continued to spread from house to house: men and women were much excited, and on the wing of flight in hot pursuit, some of the latter consoling the bereaved wife and children, others following the accumulating multitude to witness our success or failure, and, if necessary in order to secure the freedom of the Fugitive, to lend assistance. We, however, came upon those men-stealers three miles from the town. One end of the rope was connected to the neck of a horse, and the Fugitive was walking or running, while the men were riding. The advancing crowd raised a shout; the Slave looked behind, and motioned his hand for them to hasten their speed, but we were going at the top of our speed. When it became apparent to them that their own liberty and security were in danger, they cut the rope from the neck of the steed, and spurring their horses, they were soon out of our reach and sight. The Fugitive was borne back on the shoulders of his friends, with triumphant shouts. A man saved from Slavery! The broken heart of a woman healed! For reasons, best known to themselves, they never made a second attempt to enslave him, which I think, upon the whole, was as much to their own advantage as to that of the Fugitive. The much-admired Christian Poet, has well expressed a sentiment which, I am sure, we must all admire and love:

How long shall men, by Christ redeemed, As beasts of burden, be esteemed; And those, by Grace Divine renewed, Be doomed to hopeless servitude?

J. Conder.

I was eventually located in another portion of the said State; here my home became more permanently the place for concealing the flying Fugitive, and for those conducted there. Here it was I witnessed remarkable specimens of heroism in the person of an escaped Slave, who had five years previously fled from the State of Kentucky to Canada, and then and there determined to devote his life to the vital interest of his brethren, by redeeming as many as possible from the undying grasp of the greedy monster, the Slaveholder. He was willing to risk the forfeiture of his own freedom, that he might, peradventure, secure the liberty of some. He commenced the perilous business of going into the State from whence he had escaped, and especially into his old neighbourhood, decoying off his brethren to Canada.— The morality of this business may be questioned by some, but we will consider it in a practical view:

Suppose you were a Slave, and to secure your freedom you had escaped to Canada or elsewhere, leaving a wife and children in Slavery, loving them in that condition as you do in your present condition of freedom; without money to purchase them, or if you had it, perhaps the owner would not sell them. Would it be morally wrong, if in your power, to secure their freedom by stealing them and conducting them into a land where you could live an undivided family, with the privilege of educating and bringing up your children in the fear and admonition of the Lord? If morally right to steal one Slave, it is, therefore, morally right to steal an indefinite number. The word Steal is not a proper term to apply to this subject; I use it with the meaning only of conducting Slaves, with their voluntary consent, without the knowledge of their owners, into freedom. The above question must be decided, by the Reader, if decided at all, with this view.

This Slave brought to my house, in 19 months, 265 human beings, whom he had been instrumental in redeeming from Slavery; all of whom I had the privilege of forwarding to Canada by the under-ground Rail-road, as explained at the commencement.

He kept no record as to the number he had assisted in this way. I have only been able, from conversations with him on the subject, to ascertain about 1,300 whom he delivered to abolitionists to be forwarded to Canada. Poor man, he was finally captured and sold. He had been towards the interior of Kentucky, about 50 miles: it was while returning, with four Slaves, that he was captured. On one side the Ohio river is Kentucky, a Slave State, and on the other side of that river is a Free State, this river dividing the line. Day-light came on them, they concealed themselves under stacks of Indian corn, which served them for food, as well as protection from the weather and passers-by, waiting till the sun should go down and leave behind him a black garment over the face of Nature. Late in the afternoon of that day, in the distance was heard the baying of the Negro-hounds, on their track; escape was impossible. To plunge into the river was to find a watery grave. To turn back was to walk into the lion's den. Self-defence was the only alternative: perhaps they might cause the enemy to retreat, if not too many for them. When the four Slaves saw their Masters, they said, "J. M., we can't fight." He endeavoured to rally up their courage, and arouse their ambition, by urging the justness of their cause, but to no purpose; their manhood had been crushed out by the overpowering influence of Slavery, brought to bear on them through the agency of white men, whose chains they had worn, and whose stripes they had felt. Our hero was deserted in time of great necessity: these cowardly Slaves quietly stood, at the command of the tyrants, until fettered with hand-cuffs and chains. Their leader resisted, till both his arms were broken, and his body otherwise abused. When conquered, and he was fairly in their possession, all hopes of escape fled, Freedom was to him as a morning's dream. On opening the eye her beautiful form disappeared. And in her stead, was the frightful ghost of Slavery, looking him directly in the face. With broken arms and a mangled body, cold iron encircling his manly frame, with a heart yet beating for liberty, placing no value upon his existence, throwing back his broad shoulders, his chest projecting, said, "put a ball in that! I don't wish to live any longer." I have taken away hundreds of Slaves,—Kill me: if my men had fought, I would have saved them." Though he had changed his name, as most Slaves do on running away, he told his master's name, and to him he was delivered. He was eventually sold and was taken to New Orleans, more than 1,000 miles from where he then was, and not less than 1,800 miles from Canada. Yet in one year, 5 months, and 20 days, I received a letter from this man, John Mason, from Hamilton, Canada West. Let a man walk abroad on Freedom's Sunny Plains, and having once drunk of its celestial "stream whereof maketh glad the city of our God;" afterward reduce this man to Slavery, it is next to an impossibility to retain him in Slavery.