Stowe mentions Douglass at the end of Uncle Tom's Cabin (though she misspells his name), and always cited his Narrative as one of the sources for her representation of slavery. In the book she published in 1854 to defend her novel against the charge that it mis-represented slavery, she includes this excerpt from Douglass' autobiography in the chapter on "George Harris":

Excerpt from
The Key to Uncle Tom's Cabin; Presenting the Original Facts and Documents Upon Which the Story Is Founded, by Harriet Beecher Stowe (Boston: Jewett, 1854)


    With regard to the intelligence of George, and his teaching himself to read and write, there is a most interesting and affecting parallel to it in the "Life of Frederick Douglass"--a book which can be recommended to anyone who has a curiosity to trace the workings of an intelligent and active mind through all the squalid misery, degradation and oppression, of slavery. A few incidents will be given.

    Like Clark, Douglass was the son of a white man. He was a plantation slave in a proud old family; his situation, probably, may be considered as an average one; that is to say, he led a life of dirt, degradation, discomfort of various kinds, made tolerable as a matter of daily habit, and considered as enviable in comparison with the lot of those who suffer worse abuse. An incident which Douglass relates of his mother is touching; he states that it is customary at an early age to separate mothers from their children, for the purpose of blunting and deadening natural affection. When he was three years old his mother was sent to work on a plantation eight or ten miles distant, and after that he never saw her except in the night. After her day's toil she would occasionally walk over to her child, lie down with him in her arms, hush him to sleep in her bosom, then rise up and walk back again to be ready for her field-work by daylight. Now, we ask the highest-born lady in England or America, who is a mother, whether this does not show that this poor field-labourer had in her bosom, beneath her dirt and rags, a true mother's heart?

    The last and bitterest indignity which had been heaped on the head of the unhappy slaves has been the denial to them of those holy affections which God gives alike to all. We are told, in fine phrase, by languid ladies of fashion, that "it is not to be supposed that those creatures have the same feelings that we have," when, perhaps, the very speaker could not endure one tithe of the fatigue and suffering which the slave-mother often bears for her child. Every mother who has a mother's heart within her ought to know that this is blasphemy against nature, and, standing between the cradle of her living and the grave of her dead child, should indignantly reject such a slander on all motherhood.

    Douglass thus relates the account of his learning to read, after he had been removed to the situation of house-servant in Baltimore.

    It seems that his mistress, newly-married and unaccustomed to the management of slaves, was very kind to him, and, amongst other acts of kindness, commenced teaching him to read. His master, discovering what was going on, he says,

    At once forbade Mrs. Auld to instruct me further, telling her, among other things, that it was unlawful, as well as unsafe, to teach a slave to read. To use his own words, further, he said, "If you give a nigger an inch he will take an ell. A nigger should know nothing but to obey his master--to do as he is told to do. Learning would spoil the best nigger in the world. Now," said he, "if you teach that nigger (speaking of myself) how to read, there would be no keeping him. It would for ever unfit him to be a slave. He would at once become unmanageable, and of no value to his master. As to himself, it could do him no good, but a great deal of harm. It would make him discontented and unhappy." These words sank deep into my heart, stirred up sentiments within that lay slumbering, and called into existence an entirely new train of thought. It was a new and special revelation, explaining dark and mysterious things, with which my youthful understanding had struggled, but struggled in vain. I now understood what had been to me a most perplexing difficulty--to wit, the white man's power to enslave the black man. It was a grand achievement, and I prized it highly. From that moment I understood the pathway from slavery to freedom.

    After this, his mistress was as watchful to prevent his learning to read as she had before been to instruct him. His course after this he thus describes:--

    From this time I was most narrowly watched. If I was in a separate room any considerable length of time, I was sure to be suspected of having a book, and was at once called to give an account of myself; all this, however, was too late--the first step had been taken. Mistress, in teaching me the alphabet, had given me the inch, and no precaution could prevent me from taking the ell.     The plan which I adopted, and the one by which I was most successful, was that of making friends of all the little white boys whom I met in the street. As many of these as I could I converted into teachers. With their kindly aid, obtained at different times and in different places, I finally succeeded in learning to read. When I was sent of errands I always took my book with me, and by going one part of my errand quickly, I found time to get a lesson before my return. I used also to carry bread with me, enough of which was always in the house, and to which I was always welcome, for I was much better off in this regard than many of the poor white children in our neighbourhood. This bread I used to bestow upon the poor hungry little urchins, who, in return, would give me that more valuable bread of knowledge. I am strongly tempted to give the names of two or three of those little boys, as a testimonial of the gratitude and affection I bear them, but prudence forbids; not that it would injure me, but it might embarrass them, for it is almost an unpardonable offence to teach slaves to read in this Christian country. It is enough to say of the dear little fellows, that they lived in Philpot-street, very near Durgin and Bailey's ship-yard. I used to talk this matter of slavery over with them. I would sometimes say to them, I wished I could be free as they would be when they got to be men. "You will be free as soon as you are twenty-one, but I am a slave for life! Have not I as good a right to be free as you have?" These words used to trouble them; they would express for me the liveliest sympathy, and console me with the hope that something would occur by which I might be free.

    I was now about twelve years old, and the thought of being a slave for life began to bear heavily upon my heart. Just about this time I got hold of a book entitled the "Columbian Orator." Every opportunity I got I used to read this book. Among much of other interesting matter, I found in it a dialogue between a master and his slave. The slave was represented as having run away from his master three times. The dialogue represented the conversation which took place between them when the slave was retaken the third time. In this dialogue the whole argument in behalf of slavery was brought forward by the master, all of which was disposed of by the slave. The slave was made to say some very smart as well as impressive things in reply to his master-- things which had the desired though unexpected effect; for the conversation resulted in the voluntary emancipation of the slave on the part of the master.

    In the same book I met with one of Sheridan's mighty speeches on and in behalf of Catholic emancipation. These were choice documents to me. I read them over and over again, with unabated interest. They gave tongue to interesting thoughts of my own soul, which had frequently flashed through my mind, and died away for want of utterance. The moral which I gained from the dialogue was the power of truth over the conscience of even a slaveholder. What I got from Sheridan was a bold denunciation of slavery, and a powerful vindication of human rights. The reading of these documents enabled me to utter my thoughts, and to meet the arguments brought forward to sustain slavery; but while they relieved me of one difficulty, they brought on another still more painful than the one of which I was relieved. The more I read, the more I was led to abhor and detest my enslavers. I could regard them in no other light than a band of successful robbers, who had left their homes and gone to Africa and stolen us from our homes, and in a strange land reduced us to slavery. I loathed them as being the meanest as well as the most wicked of men. As I read and contemplated the subject, behold! that very discontentment which Master Hugh had predicted would follow my learning to read had already come, to torment and sting my soul to unutterable anguish. As I writhed under it, I would at times feel that learning to read had been a curse rather than a blessing. It had given me a view of my wretched condition without the remedy. It opened my eyes to the horrible pit, but to no ladder upon which to get out. In moments of agony I envied my fellow slaves for their stupidity. I have often wished myself a beast. I preferred the condition of the meanest reptile to my own: anything, no matter what, to get rid of thinking! It was this everlasting thinking of my condition that tormented me: there was no getting rid of it. It was pressed upon me by every object within sight or hearing, animate or inanimate. The silver trump of freedom had roused my soul to eternal wakefulness. Freedom now appeared, to disappear no more for ever. It was heard in every sound and seen in every thing. It was ever present to torment me with a sense of my wretched condition. I saw nothing without seeing it, I heard nothing without hearing it, and felt nothing without feeling it. It looked from every star, it smiled in every calm, breathed in every wind, and moved in every storm. I often found myself regretting my own existence, and wishing myself dead; and but for the hope of being free, I have no doubt but that I should have killed myself, or done something for which I should have been killed. While in this state of mind I was eager to hear any one speak of slavery. I was a ready listener. Every little while I could hear something about the abolitionists. It was some time before I found what the word meant. It was always used in such connexions as to make it an interesting word to me. If a slave ran away and succeeded in getting clear, or if a slave killed his master, set fire to a barn, or did anything very wrong in the mind of a slave-holder, it was spoken of as the fruit of abolition. Hearing the word in this connexion very often, I set about learning what it meant. The dictionary afforded me little or no help. I found it was "the act of abolishing;" but then I did not know what was to be abolished. Here I was perplexed. I did not care to ask anyone about its meaning, for I was satisfied that it was something they wanted me to know very little about. After a patient waiting, I got one of our city papers, containing an account of the number of petitions from the North praying for the abolition of slavery in the District of Columbia, and of the slave-trade between the States. From this time I understood the words abolition and abolitionist, and always drew near when that word was spoken, expecting to hear something of importance to myself and fellow- slaves. The light broke in upon me by degrees. I went one day down on the wharf of Mr. Waters, and seeing two Irishmen unloading a scow of stone, I went, unasked, and helped them. When we had finished, one of them came to me and asked me if I was a slave. I told him that I was. He asked, "Are ye a slave for life?" I told him that I was. The good Irishman seemed to be deeply affected by the statement. He said to the other that it was a pity so fine a little fellow as myself should be a slave for life. He said it was a shame to hold me. They both advised me to run away to the North; that I should find friends there, and that I should be free. I pretended not to be interested in what they said, and treated them as if I did not understand them; for I feared they might be treacherous. White men have been known to encourage slaves to escape, and then, to get the reward, catch them and return them to their masters. I was afraid that these seemingly good men might use me so; but I nevertheless remembered their advice, and from that time I resolved to run away. I looked forward to a time at which it would be safe for me to escape. I was too young to think of doing so immediately; besides, I wished to learn how to write, as I might have occasion to write my own pass. I consoled myself with the hope that I should one day find a good chance. Meanwhile I would learn to write. The idea as to how I might learn to write was suggested to me by being in Durgin and Bailey's ship-yard, and frequently seeing the ship-carpenters, after hewing and getting a piece of timber ready for use, write on the timber the name of that part of the ship for which it was intended. When a piece of timber was intended for the larboard-side it would be marked thus--"L." When a piece for the starboard-side it would be marked thus--"S." A piece for the larboard-side forward would be marked thus--"L. F." When a piece was for starboard-side forward it would be marked thus--"S. F." For larboard-aft it would be marked thus--"L. A." For starboard-aft it would be marked thus--"S. A." I soon learned the names of these letters, and for what they were intended when placed upon a piece of timber in the ship-yard. I immediately commenced copying them, and in a short time was able to make the four letters named. After that, when I met with any boy who I knew could write, I would tell him I could write as well as he. The next word would be, "I don't believe you. Let me see you try it." I would then make the letters which I had been so fortunate as to learn, and ask him to beat that. In this way I got a good many lessons in writing, which it was quite possible I should never have gotten in any other way. During this time my copy-book was the board fence, brick wall, and pavement; my pen and ink was a lump of chalk. With this I learned mainly how to write. I then commenced and continued copying the Italics in Webster's Spelling-Book, until I could make them all without looking on the book. By this time my little master Thomas had gone to school and learned how to write, and had written over a number of copy-books. These had been brought home, and shown to some of our neighbours, and then laid aside. My mistress used to go to class-meeting at the Wilk-street meeting-house every Monday afternoon, and leave me to take care of the house. When left thus I used to spend the time in writing in the spaces left in Master Thomas's copying-book, copying what he had written. I continued to do this until I could write a hand very similar to that of Master Thomas. Thus, after a long, tedious effort for years, I finally succeeded in learning how to write.

    These few quoted incidents will show that the case of George Harris is by no means so uncommon as might be supposed. . . . Now all these incidents that have been given are real incidents of slavery, related by those who know slavery by the best of all tests--experience; and they are given by men who have earned a good character in freedom, which makes their word as good as the word of any man living.

    The case of Lewis Clark might be called a harder one than common. The case of Douglass is probably a very fair average specimen.



  Douglass never reviewed Uncle Tom's Cabin, though he did publish many other people's opinions of the novel in his newspaper. In the later editions of his autobiography, though, he included this chapter about his association with Stowe:

Excerpt from
The Life and Times of Frederick Douglass, Written by Himself.
His Early Life as a Slave, His Escape from Bondage,
and His Complete History to the Present Time

By Frederick Douglass (Hartford: Park Publishing Co., 1881)


    In the midst of these fugitive slave troubles came the book known as Uncle Tom's Cabin, a work of marvelous depth and power. Nothing could have better suited the moral and humane requirements of the hour. Its effect was amazing, instantaneous, and universal. No book on the subject of slavery had so generally and favorably touched the American heart. It combined all the power and pathos of preceding publications of the kind, and was hailed by many as an inspired production. Mrs. Stowe at once became an object of interest and admiration. She had made fortune and fame at home, and had awakened a deep interest abroad. Eminent persons in England roused to anti-slavery enthusiasm by her "Uncle Tom's Cabin," invited her to visit that country, and promised to give her a testimonial. Mrs. Stowe accepted the invitation and the proffered testimonial. Before sailing for England, however, she invited me from Rochester, N. Y., to spend a day at her house in Andover, Mass. Delighted with an opportunity to become personally acquainted with the gifted authoress, I lost no time in making my way to Andover. I was received at her home with genuine cordiality. There was no contradiction between the author and her book. Mrs. Stowe appeared in conversation equally as well as she appeared in her writing. She made to me a nice little speech in announcing her object in sending for me. "I have invited you here," she said, "because I wish to confer with you as to what can be done for the free colored people of the country. I am going to England and expect to have a considerable sum of money placed in my hands, and I intend to use it in some way, for the permanent improvement of the free colored people, and especially for that class which has become free by their own exertions. In what way I can do this most successfully is the subject I wish to talk with you about. In any event I desire to have some monument rise after Uncle Tom's Cabin, which shall show that it produced more than a transient influence." She said several plans had been suggested, among others an educational institution pure and simple, but that she thought favorably of the establishment of an industrial school; and she desired me to express my views as to what I thought would be the best plan to help the free colored people. I was not slow to tell Mrs. Stowe all I knew and had thought on the subject. As to a purely educational institution, I agreed with her that it did not meet our necessities. I argued against expending money in that way. I was also opposed to an ordinary industrial school where pupils should merely earn the means of obtaining an education in books. There were such schools, already. What I thought of as best was rather a series of workshops, where colored people could learn some of the handicrafts, learn to work in iron, wood, and leather, and where a plain English education could also be taught. I argued that the want of money was the root of all evil to the colored people. They were shut out from all lucrative employments and compelled to be merely barbers, waiters, coachmen and the like at wages so low that they could lay up little or nothing. Their poverty kept them ignorant and their ignorance kept them degraded. We needed more to learn how to make a good living than to learn Latin and Greek. After listening to me at considerable length, she was good enough to tell me that she favored my views, and would devote the money she expected to receive abroad to meeting the want I had described as the most important; by establishing an institution in which colored youth should learn trades as well as to read, write, and count. When about to leave Andover, Mrs. Stowe asked me to put my views on the subject in the form of a letter, so that she could take it to England with her and show it to her friends there, that they might see to what their contributions were to be devoted. I acceded to her request and wrote her the following letter for the purpose named.

ROCHESTER, March 8, 1853.
MY DEAR MRS. STOWE:

    You kindly informed me, when at your house a fortnight ago, that you designed to do something which should permanently contribute to the improvement and elevation of the free colored people in the United States. You especially expressed an interest in such of this class as had become free by their own exertions, and desired most of all to be of service to them. In what manner, and by what means you can assist this class most successfully, is the subject upon which you have done me the honor to ask my opinion. . . . I assert then that poverty, ignorance, and degradation are the combined evils; or in other words, these constitute the social disease of the free colored people of the United States.

    To deliver them from this triple malady, is to improve and elevate them, by which I mean simply to put them on an equal footing with their white fellow countrymen in the sacred right to "Life, Liberty, and the pursuit of happiness." I am for no fancied or artificial elevation, but only ask fair play. How shall this be obtained? I answer, first, not by establishing for our use high schools and colleges. Such institutions are, in my judgment, beyond our immediate occasions and are not adapted to our present most pressing wants. High schools and colleges are excellent institutions, and will in due season be greatly subservient to our progress; but they are the result, as well as they are the demand of a point of progress, which we as a people have not yet attained. Accustomed as we have been, to the rougher and harder modes of living, and of gaining a livelihood, we cannot, and we ought not to hope that in a single leap from our low condition, we can reach that of Ministers, Lawyers, Doctors, Editors, Merchants, etc. These will doubtless be attained by us; but this will only be, when we have patiently and laboriously, and I may add successfully, mastered and passed through the intermediate gradations of agriculture and the mechanic arts. Besides, there are (and perhaps this is a better reason for my view of the case) numerous institutions of learning in this country, already thrown open to colored youth. To my thinking, there are quite as many facilities now afforded to the colored people, as they can spare the time, from the sterner duties of life, to avail themselves of. In their present condition of poverty, they cannot spare their sons and daughters two or three years at boarding-schools or colleges, to say nothing of finding the means to sustain them while at such institutions. I take it, therefore, that we are well provided for in this respect; and that it may be fairly inferred from the fact, that the facilities for our education, so far as schools and colleges in the Free States are concerned, with increase quite in proportion with our future wants. Colleges have been open to colored youth in this country during the last dozen years. Yet few comparatively, have acquired a classical education; and even this few have found themselves educated far above a living condition, there being no methods by which they could turn their learning to account. Several of this latter class have entered the ministry; but you need not be told that an educated people is needed to sustain an educated ministry. There must be a certain amount of cultivation among the people, to sustain such a ministry. At present we have not that cultivation amongst us; and therefore, we value in the preacher, strong lungs, rather than high learning. I do not say, that educated ministers are not needed amongst us, far from it! I wish there were more of them! but to increase their number, is not the largest benefit you can bestow upon us.

    We have two or three colored lawyers in this country; and I rejoice in the fact; for it affords very gratifying evidence of our progress. Yet it must be confessed, that in point of success, our lawyers are as great failures as our ministers. White people will not employ them to the obvious embarrassment of their causes, and the blacks, taking their cue from the whites, have not sufficient confidence in their abilities to employ them. Hence educated colored men, among the colored people, are at a very great discount. It would seem that education and emigration go together with us, for as soon as a man rises amongst us, capable, by his genius and learning, to do us great service, just so soon he finds that he can serve himself better by going elsewhere. In proof of this, I might instance the Russwurms, the Garnetts, the Wards, the Crummells and others, all men of superior ability and attainments, and capable of removing mountains of prejudice against their race, by their simple presence in the country; but these gentlemen, finding themselves embarrassed here by the peculiar disadvantages to which I have referred, disadvantages in part growing out of their education, being repelled by ignorance on the one hand, and prejudice on the other, and having no taste to continue a contest against such odds, they have sought more congenial climes, where they can live more peaceable and quiet lives. I regret their election, but I cannot blame them; for with an equal amount of education and the hard lot which was theirs, I might follow their example.

    There is little reason to hope that any considerable number of the free colored people will ever be induced to leave this country, even if such a thing were desirable. The black man (unlike the Indian) loves civilization. He does not make very great progress in civilization himself but he likes to be in the midst of it, and prefers to share its most galling evils, to encountering barbarism. Then the love of country, the dread of isolation, the lack of adventurous spirit, and the thought of seeming to desert their "brethren in bonds," are a powerful check upon all schemes of colonization, which look to the removal of the colored people, without the slaves. The truth is, dear madam, we are here, and here we are likely to remain. Individuals emigrate--nations never. We have grown up with this republic, and I see nothing in her character, or even in the character of the American people, as yet which compels the belief that we must leave the United States. If then, we are to remain here the question for the wise and good is precisely that you have submitted to me--namely: What can be done to improve the condition of the free people of color in the United States? The plan which I humbly submit in answer to this inquiry (and in the hope that it may find favor with you, and with the many friends of humanity who honor, love, and co÷perate with you) is the establishment in Rochester, N. Y., or in some other part of the United States equally favorable to such an enterprise, of an INDUSTRIAL COLLEGE in which shall be taught several important branches of the mechanic arts. This college to be open to colored youth. I will pass over the details of such an institution as I propose. . . . . Never having had a day's schooling in all my life I may not be expected to map out the details of a plan so comprehensive as that involved in the idea of a college. I repeat, then, I leave the organization and administration to the superior wisdom of yourself and the friends who second your noble efforts. The argument in favor of an Industrial College (a college to be conducted by the best men, and the best workmen which the mechanic arts can afford; a college where colored youth can be instructed to use their hands, as well as their heads; where they can be put in possession of the means of getting a living whether their lot in after life may be cut among civilized or uncivilized men; whether they choose to stay here, or prefer to return to the land of their fathers) is briefly this: Prejudice against the free colored people in the United States has shown itself nowhere so invincible as among mechanics. The farmer and the professional man cherish no feeling so bitter as that cherished by these. The latter would starve us out of the country entirely. At this moment I can more easily get my son into a lawyer's office to study law than I can into a blacksmith's shop to blow the bellows and to wield the sledge-hammer. Denied the means of learning useful trades we are pressed into the narrowest limits to obtain a livelihood. In times past we have been the hewers of wood and drawers of water for American society, and we once enjoyed a monopoly in menial employments, but this is so no longer. Even these employments are rapidly passing away out of our hands. The fact is (every day begins with the lesson, and ends with the lesson) that colored men must learn trades; must find new employments; new modes of usefulness to society, or that they must decay under the pressing wants to which their condition is rapidly bringing them.

    We must become mechanics; we must build as well as live in houses; we must make as well as use furniture; we must construct bridles as well as pass over them, before we can properly live or be respected by our fellow men. We need mechanics as well as ministers. We need workers in iron, clay, and leather. We have orators, authors, and other professional men, but these reach only a certain class, and get respect for our, race in certain select circles. To live here as we ought we must fasten ourselves to our countrymen through their every day cardinal wants. We must not only be able to black boots, but to make them. At present we are unknown in the northern States as mechanics. We give no proof of genius or skill at the county, State, or national fairs. We tire unknown at any of the great exhibitions of the industry of our fellow-citizens, and being unknown we are unconsidered.

    The fact that we make no show of our ability is held conclusive of our inability to make any, hence all the indifference and contempt with which incapacity is regarded fall upon us, and that too when we have had no means of disproving the infamous opinion of our natural inferiority. I have during the last dozen years denied before the Americans that we are an inferior race; but this has been done by arguments based upon admitted principles rather than by the presentation of facts. Now firmly believing, as I do, that there are skill, invention, power, industry, and real mechanical genius, among the colored people, which will bear favorable testimony for them; and which only need the means to develop them, I am decidedly in favor of the establishment of such a college as I have mentioned. The benefits of such an institution would not be confined to the Northern States, nor to the free colored people. They would extend over the whole Union. The slave not less than the freeman would be benefited by such an institution. It must be confessed that the most powerful argument now used by the southern slaveholder, and the one most soothing to his conscience, is that derived from the low condition of the free colored people of the north. I have long felt that too little attention has been given by our truest friends in this country to removing this stumbling block out of the way of the slave's liberation.

    The most telling, the most killing refutation of slavery, is the presentation of an industrious, enterprising, thrifty, and intelligent free black population. Such a population I believe would rise in the Northern States under the fostering care of such a college as that supposed.

    To show that we are capable of becoming mechanics I might adduce any amount of testimony; but, dear madam, I need not ring the changes on such a proposition. There is no question in the mind of any unprejudiced person that the Negro is capable of making a good mechanic. Indeed, even those who cherish the bitterest feelings towards us have admitted that the apprehension that negroes might be employed in their stead, dictated the policy of excluding them from trades altogether. But I will not dwell upon this point as I fear I have already trespassed too long upon your precious time, and written more than I ought to expect you to read. Allow me to say in conclusion, that I believe every intelligent colored man in America will approve and rejoice at the establishment of some such institution as that now suggested. There are many respectable colored men, fathers of large families, having boys nearly grown up, whose minds are tossed by day and by night with the anxious inquiry, what shall I do with my boys? Such an institution would meet the wants of such persons. Then, too, the establishment of such an institution would be in character with the eminently practical philanthropy of your trans-Atlantic friends. America could scarcely object to it as an attempt to agitate the public mind on the subject of slavery, or to dissolve the Union. It could not be tortured into a cause for hard words by the American people, but the noble and good of all classes would see in the effort an excellent motive, a benevolent object, temperately, wisely, and practically manifested.

    Wishing you, dear madam, renewed health, a pleasant passage and safe return to your native land,
          I am most truly, your grateful friend,
FREDERICK DOUGLASS.
Mrs. H. B. Stowe.
    I was not only requested to write the foregoing letter for the purpose indicated, but I was also asked, with admirable foresight, to see and ascertain, as far as possible, the views of the free colored people themselves in respect to the proposed measure for their benefit. This I was able to do in July, 1853, at the largest and most enlightened colored convention that, up to that time, had ever assembled in this country. This convention warmly approved the plan of a manual labor school, as already described, and expressed high appreciation of the wisdom and benevolence of Mrs. Stowe. This convention was held in Rochester, N. Y., and will long be remembered there for the surprise and gratification it caused our friends in that city. They were not looking for such exhibition of enlightened zeal and ability as were there displayed in speeches, addresses, and resolutions; and in the conduct of the business for which it had assembled. Its proceedings attracted wide-spread attention at home and abroad.

    While Mrs. Stowe was abroad, she was attacked by the pro-slavery press of our country so persistently and vigorously, for receiving money for her own private use, that the Rev. Henry Ward Beecher felt called upon to notice and reply to them in the columns of the New York Independent, of which he was then the editor. He denied that Mrs. Stowe was gathering British gold for herself, and referred her assailants to me, if they would learn what she intended to do with the money. In answer to her maligners, I denounced their accusations as groundless, and assured the public through the columns of my paper, that the testimonial then being raised in England by Mrs. Stowe, would be sacredly devoted to the establishment of an industrial school for colored youth. This announcement was circulated by other journals, and the attacks ceased. Nobody could well object to such application of money, received from any source, at home or abroad. After her return to this country, I called again on Mrs. Stowe, and was much disappointed to learn from her that she had reconsidered her plan for the industrial school. I have never been able to see any force in the reasons for this change. It is enough, however, to say that they were sufficient for her, and that she no doubt acted conscientiously, though her change of purpose was a great disappointment, and placed me in an awkward position before the colored people of this country, as well as to friends abroad, to whom I had given assurances that the money would be appropriated in the manner I have described.


SOURCE: The E-Text at the University of North Carolina Libraries' Documenting the American South Archive (http://docsouth.unc.edu).