Shadow and Light

PREFACE

During the late years abroad, while reading the biographies of distinguished men who had been benefactors, the thought occurred that I had had a varied career, though not as fruitful or as deserving of renown as these characters, and differing as to status and aim. Yet the portrayal might be of benefit to those who, eager for advancement, are willing to be laborious students to attain worthy ends.

I have aimed to give an added interest to the narrative by embellishing its pages with portraits of men who have gained distinction in various fields, who need only to be seen to present the career of those now living as worthy models, and the record of the dead, who left the world the better for having lived. To enjoy a life prominent and prolonged is a desire as natural as worthy, and there have been those who sought to extend its duration by nostrums and drinking-waters said to bestow the virtue of "perpetual life." But if "to live in hearts we leave behind is not to die," to be worthy of such memorial we must have done or said something that blessed the living or benefited coming generations. Hence autobiography is the record, for "books are as tombstones made by the living, but destined soon to remind us of the dead."

Trusting that any absence of literary merit will not impair the author's cherished design to "impart a moral," should he fail to "adorn a tale."

Little Rock, Ark., January, 1902.

INTRODUCTION

It is seldom that one man, even if he has lived as long as Judge M. W. Gibbs is able to record his impressions of so many widely separated parts of the earth's surface as Judge Gibbs can, or to recall personal experiences in so many important occurrences.

Born in Philadelphia, and living there when that city – almost on the border line between slavery and freedom – was the scene of some of the most stirring incidents in the abolition agitation, he was able as a free colored youth, going to Maryland to work, to see and judge of the condition of the slaves in that State. Some of the most dramatic operations of the famous "Underground Railroad" came under his personal observation. He enjoyed the rare privilege of being associated in labor for the race with that man of sainted memory, the Hon. Frederick Douglass. He met and heard many of the most notable men and women who labored to secure the freedom of the Negro. As a resident of California in the exciting years which immediately followed the discovery of gold, he watched the development of lawlessness there and its results. A few years later he went to British Columbia to live, when that colony was practically an unknown country. Returning to the United States, he was a witness to the exciting events connected with the years of Reconstruction in Florida, and an active participant in the events of that period in the State of Arkansas. At one time and another he has met many of the men who have been prominent in the direction of the affairs of both the great political parties of the country. In more recent years he has been able to see something of life in Europe, and in his official capacity as United States Consul to Tamatave, Madagascar, adjoining Africa, has resided for some time in that far-off and strange land.

It would be difficult for any man who has had all these experiences not to be entertaining when he tells of them. Judge Gibbs has written an interesting book.

Interspersed with the author's recollections and descriptions are various conclusions, as when he says: "Labor to make yourself as indispensable as possible in all your relations with the dominant race, and color will cut less figure in your upward grade."

"Vice is ever destructive; ignorance ever a victim, and poverty ever defenseless."

"Only as we increase in property will our political barometer rise."

It is significant to find one who has seen so much of the world as Judge Gibbs has, saying, as he does: "With travel somewhat extensive and diversified, and with residence in tropical latitudes of Negro origin, I have a decided conviction, despite the crucial test to which he has been subjected in the past, and the present disadvantages under which he labors, that nowhere is the promise along all the lines of opportunity brighter for the American Negro than here in the land of his nativity."

I bespeak for the book a careful reading by those who are interested in the history of the Negro in America, and in his present and future.

BOOKER T. WASHINGTON.

CHAPTER I

In the old family Bible I see it recorded that I was born April 17, 1823, in Philadelphia, Pa., the son of Jonathan C. Gibbs and Maria, his wife. My father was a minister in the Wesleyan Methodist Church, my mother a "hard-shell" Baptist. But no difference of religious views interrupted the even tenor of their domestic life. At seven years of age I was sent to what was known as the Free School, those schools at that time invaluable for colored youth, had not graded studies, systematized, and with such accessories for a fruitful development of the youthful mind as now exist. The teacher of the school, Mr. Kennedy, was an Irishman by birth, and herculean in proportions; erudite and severely positive in enunciation. The motto "Spare the rod and spoil the child" had no place in his curriculum. Alike with the tutors of the deaf and the blind, he was earnest in the belief that learning could be impressively imparted through the sense of feeling. That his manner and means were impressive you may well believe, when I say that I yet have a vivid recollection of a bucket with an inch or two of water in it near his desk. In it stood an assortment of rattan rods, their size when selected for use ranging in the ratio of the enormity, of the offence or the age of the offender.

Among the many sterling traits of character possessed by Mr. Kennedy was economy; the frequent use of the rods as he raised himself on tiptoe to make his protest the more emphatic – split and frizzled them – the immersion of the tips in water would prevent this, and add to the severity of the castigation, while diminishing the expense. A policy wiser and less drastic has taken the place of corporal punishment in schools. But Mr. Kennedy was competent, faithful and impartial. I was not destined to remain long at school. At eight years of age two events occurred which gave direction to my after life. On a Sunday in April, 1831, my father desired that the family attend his church; we did so and heard him preach, taking as his text the 16th verse of Chapter 37 in Genesis: "I seek my brethren; tell me, I pray thee, where they feed their flocks."

On the following Sunday he lay before the pulpit from whence he had preached, cold in death, leaving my mother, who had poor health, with four small children, and little laid by "for a rainy day." Unable to remain long at school, I was "put out" to hold and drive a doctor's horse at three dollars a month, and was engaged in similar employment until I reached sixteen years of age. Of the loving devotion and self-sacrifice of an invalid mother I have not words to express, but certain it is, that should it ever appear that I have done anything to revere, or aught to emulate, it should be laid on the altar of her Christian character, her ardent love of liberty and intense aspiration for the upbuilding of the race. For her voice and example was an educator along all the lines of racial progress.

Needing our assistance in her enfeebled condition, she nevertheless insisted that my brother and myself should learn the carpenter trade. At this period in the career of youth, the financial condition of whose parents or sponsors is unequal to their further pursuit of scholastic studies, it is not without an anxious solicitude they depart from the parental roof. For the correct example and prudent advice may not be invulnerable to the temptation for illicit pleasures or ruinous conduct. Happy will he be who listens to the admonitions of age. Unfortunately by the action of response, sad in its humor, too often is: I like the advice but prefer the experience.

The foundation of the mechanical knowledge possessed by the Negro was laid in the Southern States. During slavery the master selecting those with natural ability, the most apt, with white foremen, had them taught carpentering, blacksmithing, painting, boot and shoe making, coopering, and other trades to utilize on the plantations, or add to their value as property. Many of these would hire themselves by the year from their owners, contract on their own account, and by thrift purchase their freedom, emigrate and teach colored youths of Northern States, where prejudice continues to exclude them from the workshops, while at the South the substantial warehouse and palatial dwelling from base to dome, is often the creation of his brain and the product of his handiwork.

James Gibbons, of the class above referred to, and to whom we were apprenticed, was fat, and that is to say, he was jolly. He had ever a word of kind encouragement, wise counsel or assistance to give his employees. Harshness, want of sympathy or interest is often the precursor and stimulator to the many troubles with organized labor that continue to paralyze so many of our great industrial concerns at the present time, resulting in distress to the one and great material loss to the other. Mr. Gibbons had but a limited education, but he possessed that aptitude, energy, and efficiency which accomplishes great objects, that men call genius, and which is oftimes nothing more than untiring mental activity harnessed to intensity of purpose. These constituted his grasp of much of the intricacies of mechanical knowledge. His example was ever in evidence, by word and action, that only by assidious effort could young men hope to succeed in the battle of life.

Mr. Gibbons was competent and had large patronage. We remained with him until we reached our majority. During a religious revival we both became converted and joined the Presbyterian Church. My brother entered Dartmouth College, under the auspices of the Presbyterian Assembly, graduated and ministered in the church at Philadelphia. After a brief period as a journeyman, I became a contractor and builder on my own account. It is ever a source of strength for a young person to have faith in his or her possibilities, and as soon as may be, assume mastership.

While remaining subject to orders, the stimulus is lacking for that aggressive energy, indispensable to bring to the front. Temporary failure you may have, for failure lies in wait for all human effort, but sneaks from a wise and unconquerable determination. We read of the military prisoner, alone, dejected, and despairing, looking to the walls of his cell; he watches a score of attempts and failure of a spider to scale the wall, only to renew an attempt crowned with success. The lesson was fruitful for the prisoner.

Mr. Gibbons built several of the colored churches in Philadelphia, and in the early forties, during my apprenticeship, he was a bidder for the contract to build the first African Methodist Episcopal brick church of the connection on the present site at Sixth and Lombard streets in Philadelphia. A wooden structure which had been transformed from a blacksmith shop to a meeting house was torn down to give place to the new structure. When a boy I had often been in the old shop, and have heard the founder, Bishop Allen, preach in the wooden building. He was much reverenced. I remember his appearance, and his feeble, shambling gait as he approached the close of an illustrious life.

The A. M. E. Church was distinctively the pioneer in the career of colored churches; its founders the first to typify and unflinchingly assert the brotherhood of man and the Fatherhood of God. Dragged from their knees in the white churches of their faith, they met exclusion by cohesion; ignorance by effort for culture, and poverty by unflinching self-denial; justice and right harnessed to such a movement, who shall declare its ultimatum.

Out from that blacksmith shop went an inspiration lifting its votaries to a self-reliance founded on God, a harbinger of hope to the enslaved.

From Allen to Payne, and on and on along lines of Christian fame, its missionaries going from triumph to triumph in America, and finally planting its standard on the isles of the sea.

A distinct line is ever observable between civilization and barbarism, in the regard and reverence for the dead, the increase of solicitude is evidence of a people's advancement. Until the year 1848 the colored people of Philadelphia used the grounds, always limited, in the rear of their churches for burial. They necessarily became crowded, with sanitary conditions threatening, without opportunity to fittingly mark and adorn the last resting place of their dead.

In the above year G. W. Gaines, J. P. Humphries, and the writer purchased a tract of land on the north side of Lancaster turnpike, in West Philadelphia, and were incorporated under the following act by the Legislature of the State of Pennsylvania: "An Act to incorporate the Olive Cemetery Company," followed by the usual reservations and conditions in such cases provided. Among reasons inducing me to refer to this are, first, to give an idea of the propriety and progress of the race fifty years ago, and secondly, for the further and greater reasons, as the following will show, that the result of the project was not only a palladium for blessed memory of the dead, but was the nucleus of a benefaction that still blesses the living.

The land was surveyed and laid out in lots and avenues, plans of gothic design were made for chapel and superintendent's residence, and contract for construction was awarded the writer. The project was not entirely an unselfish one, but profit was not the dominating incentive. After promptly completing the contract with the shareholders as to buildings and improvements of the ground, the directors found themselves in debt, and welcomed the advent of Stephen Smith, a wealthy colored man and lumber merchant, to assist in liquidating liabilities. To him an unoccupied portion of the ground was sold, and in his wife's heart the conception of a bounteous charity was formed. The "Old Folks' Home," so beneficent to the aged poor of Philadelphia, demands more than a passing notice.

"The Harriet Smith Home for Aged and Infirm Colored Persons" is a continuation of a charity organized September, 1864, and the first board of managers (a noble band of humanitarians) elected. The preamble was as follows: "For the relief of that worthy class of colored persons who have endeavored through life to maintain themselves, but who, from various causes, are finally dependent on the charity of others, an association is hereby organized." The work of this home was conducted in a large dwelling house on South Front street until the year 1871, when, through the munificence of Stephen Smith and his wife, the land on the corner of Belmont and Girard avenues, previously purchased from the Olive Cemetery Company, together with a large four-story building, valued at $40,000, was given to the Board. In 1871 it was opened as the "Harriet Smith Home," where it still stands as an enduring monument to the original donors, and other blessed friends of the race, who have continued to assist with generous endowments. Edward T. Parker, who died in 1887, gave $85,000 for an annex to the building. Colored people since its incipiency have given $200,000. The board is composed of white and colored persons. On a recent visit I found the home complete, convenient, and cleanly in all its appurtenances, with an air of comfort and contentment pervading the place. From many with bent and decrepit bodies, from wrinkled and withered faces, the sparkling eye of gratitude could be seen, and prayer of thankfulness read; for this product of a benign clemency that had blessed both the giver and receiver. There can be no one with filial affection happy in the thought that it is in their power to assuage the pain or assist the tottering steps of their own father or mother, but will recognize the humanity, Christian character, and unselfishness of the men and women organized for giving the helping hand to the "unfortunate aged, made dependent by blameless conditions."

During my apprenticeship, aware of my educational deficiencies, having been unable to pursue a consecutive course of study in earlier life, I spent much of the night and odd times in an endeavor to make up the loss. In joining the Philadelphia Library Company, a literary society of colored men, containing men of such mental caliber as Isaiah C. Wear, Frederick Hinton, Robert Purvis, J. C. Bowers, and others, where questions of moment touching the condition of the race were often discussed with acumen and eloquence, I was both benefited and stimulated. It was a needed help, for man is much the creature of his environments, and what widens his horizon as to the inseparable relations of man to man and the mutuality of obligation, strengthens his manhood in the ratio he embraces opportunity.

Pennsylvania being a border State, and Philadelphia situated so near the line separating the free and slave States, that city was utilized as the most important adjunct or way-station of the "underground railroad," an organization to assist runaway slaves to the English colony of Canada. Say what you will against old England, for, like all human polity, there is much for censure and criticism, but this we know, that when there were but few friends responsive, and but few arms that offered to succor when hunted at home, old England threw open her doors, reached out her hand, and bid the wandering fugitive slave to come in and "be of good cheer."

As one of the railroad company mentioned, many cases came under my observation, and some under my guidance to safety in Canada. One of the most peculiar and interesting ones that came under by notice and attention, was that of William and Ellen Craft, fugitives from the State of Georgia. Summoned one day to a colored boarding house, I was presented to a person dressed in immaculate black broadcloth and silk beaver hat, whom I supposed to be a young white man. By his side stood a young colored man with good features and rather commanding presence. The first was introduced to me as Mrs. Craft and the other as her husband, two escaped slaves. They had traveled through on car and boat, paying and receiving first-class accommodations. Mrs. Craft, being fair, assumed the habit of young master coming north as an invalid, and as she had never learned to write, her arm was in a sling, thereby avoiding the usual signing of register on boat or at hotel, while her servant-husband was as obsequious in his attentions as the most humble of slaves. They settled in Boston, living very happily, until the passage of the fugitive slave law in 1850, when they were compelled to flee to England.

The civil war of 1861 and proclamation of freedom followed. In 1870, arriving in Savannah, Georgia, seeking accommodation, I was directed to a hotel, and surprised to find the host and hostess my whilom friends of underground railroad fame. They had returned to their old home after emancipation. The surprise was pleasant and recognition mutual.

One other, and I shall pass this feature of reminiscence. It was that of William Brown, distinguished afterward as William Box Brown, the intervening "Box" being a synonym of the manner of his escape. An agent of the underground railroad at Richmond, Virginia, had placed him in a box two feet wide and four feet long, ends hooped, with holes for air, and bread and water, and sent him through the express company to Philadelphia. On the arrival of the steamboat the box was roughly tumbled off as so much dead freight on the wharf, but, unfortunately for Brown, on the end, with his feet up and head down. After remaining in such position for a time which seemed to him hours, he heard a man say to another, "Let's turn that box down and sit on it." It was done, and Brown found himself "right side up," if not "with care." I was called to the anti-slavery office, where the box was taken. It had been arranged that when he arrived at his destination, three slow and distinct knocks should be given, to which he was to respond. Fear that he was crippled or dead was depicted in the faces of Miller McKim, William Still and a few others that stood around the box in the office. Hence it was not without trepidation the agreed signal was given, and the response waited for. An "all right" was cheerily given; the lifting of suspense and the top of the box was almost simultaneous. Out sprang a man weighing near 200 pounds. Brown, though uneducated, it is needless to say, was imbued with the spirit of liberty, and with much natural ability, with his box he traveled and spoke of his experience in slavery, the novelty of his escape adding interest to his description. Many similar cases of heroism in manner of escape of men and women are recorded in William Still's "Underground Railroad."

CHAPTER II

The immortal bard has sung that "there's a destiny that shapes our ends." At eight years of age, as already stated, two events occurred which had much to do in giving direction to my after life. The one the death of my father, as formerly mentioned; the other the insurrection of Nat Turner, of South Hampton, Virginia, in August, 1831, which fell upon the startled sense of the slaveholding South like a meteor from a dear sky, causing widespread commotion. Nat Turner was a Baptist preacher, who with four others, in a lonely place in the woods, concocted plans for an uprising of the slaves to secure their liberty. Employed in the woods during the week, a prey to his broodings over the wrongs and cruelties, the branding and whipping to death of neighboring slaves, he would come out to meetings of his people on Sunday and preach, impressing much of his spirit of unrest. Finally he selected a large number of confederates, who were to secretly acquire arms of their masters. The attack concocted in February was not made until August 20, when the assault, dealing death and destruction, was made.

All that night they marched, carrying consternation and dread on account of the suddenness, determination and boldness of the attack. The whole State was aroused, and soldiers sent from every part. The blacks fought hand to hand with the whites, but were soon overpowered by numbers and superior implements of warfare. Turner and a few of his followers took refuge in the "Dismal Swamp," almost impenetrable, where they remained two or three months, till hunger or despair compelled them to surrender. Chained together, they were taken to the South Hampton Court House and arraigned. Turner, it is recorded, without a tremor, pleaded not guilty, believing that he was justified in the attempt to liberate his people, however drastic the means. His act, which would have been heralded as the noblest heroism if perpetrated by a white man, was called religious fanaticism and fiendish brutality.

Turner called but few into his confidence, and foolhardy and unpromising as the attempt may have been, it had the ring of an heroic purpose that gave a Bossarius to Greece, and a Washington to America. A purpose "not born to die," but to live on in every age and clime, stimulating endeavors to attain the blessings of civil liberty.

It was an incident as unexpected in its advent as startling in its terrors. Slavery, ever the preponderance of force, had hitherto reveled in a luxury heightened by a sense of security. Now, in the moaning of the wind, the rustling of the leaves or the shadows of the moon, was heard or seen a liberator. Nor was this uneasiness confined to the South, for in the border free States there were many that in whole or in part owned plantations stocked with slaves.

In Philadelphia, so near the line, excitement ran high. The intense interest depicted in the face of my mother and her colored neighbors; the guarded whisperings, the denunciations of slavery, the hope defeated of a successful revolution keenly affected my juvenile mind, and stamped my soul with hatred to slavery.

At 12 years of age I was employed at the residence of Sydney Fisher, a prominent Philadelphia lawyer, who was one of the class above mentioned, living north and owning a plantation in the State of Maryland. Over a good road of 30 miles one summer's day, he took me to his plantation. I had never before been that distance from home and had anticipated my long ride with childish interest and pleasure. After crossing the line and entering "the land of cotton and the corn," a new and strange panorama began to open, and continued to enfold the vast fields bedecked in the snowy whiteness of their fruitage. While over gangs of slaves in row and furrough were drivers with their scourging whip in hand. I looked upon the scene with curious wonder. Three score of years and more have passed, but I still see that sad and humbled throng, working close to the roadway, no head daring to uplift, no eye to enquiringly gaze. During all those miles of drive that bordered on plantations, as machines they acted, as machines they looked. My curiosity and youthful impulse ignoring that reticence becoming a servant, I said: "Mr. Fisher, who are these people?" He said, "They are slaves." I was startled but made no reply. I had not associated the exhilaration of the drive with a depressing view of slavery, but his reply caused a tumult of feeling in my youthful breast. The Turner episode of which I had heard so much, the narratives of whippings received by fugitives, slaves that had come to my mother's house, the sundering of family ties on the auction block, were vividly presented to my mind. I remained silent as to speech, as to feelings belligerent. A few moments elapsed and Mr. Fisher broke the silence by saying, "Mifflin, how would you like to be a slave?" My answer was quick and conformed to feeling. "I would not be a slave! I would kill anybody that would make me a slave!" Fitly spoken. No grander declaration I have ever made. But from whom did it come – from almost childish lips with no power to execute. I little thought of or knew the magnitude of that utterance, nor did I notice then the effect of its force. Quickly and quite sternly came the reply: "You must not talk that way down here." I was kept during our stay in what was known during slavery as the "great house," the master's residence, and my meals were eaten at the table he had quit, slept in the same house, and had, if desired, little or no opportunity to talk or mingle with the slaves during the week's visit. I did not understand at that time the philosophy of espionage, but in after years it became quite apparent that from my youthful lips had came the "open sesame to the door of liberty," "resistance to oppression," the slogan that has ever heralded the advent of freedom.