“The Hill We Climb” by Amanda Gorman at the 2021 presidential inauguration

"The Hill We Climb"

By Amanda Gorman

Poem recited at Joseph R. Biden's Inauguration, Jan. 20, 2021

When day comes, we ask ourselves,

where can we find light in this never-ending shade?

The loss we carry,

a sea we must wade?

We've braved the belly of the beast

We've learned that quiet isn't always peace

And the norms and notions

of what just is

Isn’t always just-ice

And yet the dawn is ours

before we knew it

Somehow we do it

Somehow we've weathered and witnessed

a nation that isn’t broken

but simply unfinished

We the successors of a country and a time

Where a skinny Black girl

descended from slaves and raised by a single mother

can dream of becoming president

only to find herself reciting for one

And yes we are far from polished

far from pristine

but that doesn’t mean we are

striving to form a union that is perfect

We are striving to forge a union with purpose

To compose a country committed to all cultures, colors, characters and

conditions of man

And so we lift our gazes not to what stands between us

but what stands before us

We close the divide because we know, to put our future first,

we must first put our differences aside

We lay down our arms

so we can reach out our arms

to one another

We seek harm to none and harmony for all

Let the globe, if nothing else, say this is true:

That even as we grieved, we grew

That even as we hurt, we hoped

That even as we tired, we tried

That we’ll forever be tied together, victorious

Not because we will never again know defeat

but because we will never again sow division

Scripture tells us to envision

that everyone shall sit under their own vine and fig tree

And no one shall make them afraid

If we’re to live up to our own time

Then victory won’t lie in the blade

But in all the bridges we’ve made

That is the promise to glade

The hill we climb

If only we dare it

Because being American is more than a pride we inherit,

it’s the past we step into

and how we repair it

We’ve seen a force that would shatter our nation

rather than share it

Would destroy our country if it meant delaying democracy

And this effort very nearly succeeded

But while democracy can be periodically delayed

it can never be permanently defeated

In this truth

in this faith we trust

For while we have our eyes on the future

history has its eyes on us

This is the era of just redemption

We feared at its inception

We did not feel prepared to be the heirs

of such a terrifying hour

but within it we found the power

to author a new chapter

To offer hope and laughter to ourselves

So while once we asked,

how could we possibly prevail over catastrophe?

Now we assert

How could catastrophe possibly prevail over us?

We will not march back to what was

but move to what shall be

A country that is bruised but whole,

benevolent but bold,

fierce and free

We will not be turned around

or interrupted by intimidation

because we know our inaction and inertia

will be the inheritance of the next generation

Our blunders become their burdens

But one thing is certain:

If we merge mercy with might,

and might with right,

then love becomes our legacy

and change our children’s birthright

So let us leave behind a country

better than the one we were left with

Every breath from my bronze-pounded chest,

we will raise this wounded world into a wondrous one

We will rise from the gold-limbed hills of the West,

We will rise from the windswept Northeast

where our forefathers first realized revolution

We will rise from the lake-rimmed cities of the Midwestern states,

we will rise from the sunbaked South

We will rebuild, reconcile and recover

and every known nook of our nation and

every corner called our country,

our people diverse and beautiful will emerge,

battered and beautiful

When day comes we step out of the shade,

aflame and unafraid

The new dawn blooms as we free it

For there is always light,

if only we’re brave enough to see it

If only we’re brave enough to be it

Amanda Gorman is a 22-year-old American poet and activist from Los Angeles. Gorman's work focuses on issues of oppression, feminism, race, and marginalization, as well as the African diaspora. Gorman is the first person to be named National Youth Poet Laureate. She published the poetry book "The One for Whom Food Is Not Enough" in 2015.

This is good wordplay:

"And the norms and notions

of what just is

Isn’t always just-ice" 

Gorman used the finger quotes and slowed down at "just is" so the non-poets listening could see what she was doing with "just is"/"justice". (0:32)

It's a serious and sincere take on the word that reminds me of the far less serious, satirical wordplay of Taylot Mali's "How to Write a Political Poem": "Injustice isn't injustice it's just in us as we are just in ice."

I'm glad Gorman wasn't subtle; politicians aren't poets and need the help.

This is also a great section:

We the successors of a country and a time

Where a skinny Black girl

descended from slaves and raised by a single mother

can dream of becoming president

only to find herself reciting for one

It acknowledges the historical significance of the moment, but has a subtle dig that a Black girl, which could arguably be read as Harris or simply herself is not president.

But it also plays off the end of the previous stanza 

Somehow we've weathered and witnessed

a nation that isn’t broken

but simply unfinished

 i.e., for a Black girl only reciting for a president and not being sworn in as president, the American dream of equality, personified as a Black woman becoming president, therefore remains "unfinished."

This "falling short" line, though, sets up the next portion: 

And yes we are far from polished

far from pristine

but that doesn’t mean we are

striving to form a union that is perfect

All in all, great structure.

I liked Gorman more than both of Obama's poets (Richard Blanco and Elizabeth Alexander) and Clinton's second, Miller Williams. Maya Angelou in 1993 is still my favorite because it was a great performance and she was freakin' Maya Angelou.

I hope there were a lot of little girls who saw Gorman read and want to be up on that dais as either a poet or one of the two people getting sworn in.

Other Inauguration Poets:

"The Gift Outright"

by Robert Frost

Poem recited at John F. Kennedy's Inauguration, Jan. 20, 1961

(Frost had intended to read "Dedication: For John F. Kennedy's Inauguration," but couldn't read the paper due to the glare from the snow, so 2:40 into, gave up and switched to "The Gift Outright," which he had memorized. At age 86 in 1961, he was the oldest poet to read at in inauguration)

The land was ours before we were the land’s 

She was our land more than a hundred years 

Before we were her people. She was ours 

In Massachusetts, in Virginia, 

But we were England’s, still colonials, 

Possessing what we still were unpossessed by, 

Possessed by what we now no more possessed. 

Something we were withholding made us weak 

Until we found out that it was ourselves 

We were withholding from our land of living, 

And forthwith found salvation in surrender. 

Such as we were we gave ourselves outright 

(The deed of gift was many deeds of war) 

To the land vaguely realizing westward, 

But still unstoried, artless, unenhanced, 

Such as she was, such as she will become.

"On the Pulse of Morning"

by Maya Angelou

Poem recited at Bill Clinton's Inauguration, Jan. 20, 1993

A Rock, A River, A Tree

Hosts to species long since departed,

Marked the mastodon,

The dinosaur, who left dried tokens

Of their sojourn here

On our planet floor,

Any broad alarm of their hastening doom

Is lost in the gloom of dust and ages.

But today, the Rock cries out to us, clearly, forcefully,

Come, you may stand upon my

Back and face your distant destiny,

But seek no haven in my shadow.

I will give you no hiding place down here.

You, created only a little lower than

The angels, have crouched too long in

The bruising darkness

Have lain too long

Face down in ignorance.

Your mouths spilling words

Armed for slaughter.

The Rock cries out to us today, you may stand upon me,

But do not hide your face.

Across the wall of the world,

A River sings a beautiful song. It says,

Come, rest here by my side.

Each of you, a bordered country,

Delicate and strangely made proud,

Yet thrusting perpetually under siege.

Your armed struggles for profit

Have left collars of waste upon

My shore, currents of debris upon my breast.

Yet today I call you to my riverside,

If you will study war no more. Come,

Clad in peace, and I will sing the songs

The Creator gave to me when I and the

Tree and the rock were one.

Before cynicism was a bloody sear across your

Brow and when you yet knew you still

Knew nothing.

The River sang and sings on.

There is a true yearning to respond to

The singing River and the wise Rock.

So say the Asian, the Hispanic, the Jew

The African, the Native American, the Sioux,

The Catholic, the Muslim, the French, the Greek

The Irish, the Rabbi, the Priest, the Sheik,

The Gay, the Straight, the Preacher,

The privileged, the homeless, the Teacher.

They hear. They all hear

The speaking of the Tree.

They hear the first and last of every Tree

Speak to humankind today. Come to me, here beside the River.

Plant yourself beside the River.

Each of you, descendant of some passed

On traveller, has been paid for.

You, who gave me my first name, you,

Pawnee, Apache, Seneca, you

Cherokee Nation, who rested with me, then

Forced on bloody feet,

Left me to the employment of

Other seekers—desperate for gain,

Starving for gold.

You, the Turk, the Arab, the Swede, the German, the Eskimo, the Scot,

You the Ashanti, the Yoruba, the Kru, bought,

Sold, stolen, arriving on the nightmare

Praying for a dream.

Here, root yourselves beside me.

I am that Tree planted by the River,

Which will not be moved.

I, the Rock, I the River, I the Tree

I am yours—your passages have been paid.

Lift up your faces, you have a piercing need

For this bright morning dawning for you.

History, despite its wrenching pain

Cannot be unlived, but if faced

With courage, need not be lived again.

Lift up your eyes upon

This day breaking for you.

Give birth again

To the dream.

Women, children, men,

Take it into the palms of your hands,

Mold it into the shape of your most

Private need. Sculpt it into

The image of your most public self.

Lift up your hearts

Each new hour holds new chances

For a new beginning.

Do not be wedded forever

To fear, yoked eternally

To brutishness.

The horizon leans forward,

Offering you space to place new steps of change.

Here, on the pulse of this fine day

You may have the courage

To look up and out and upon me, the

Rock, the River, the Tree, your country.

No less to Midas than the mendicant.

No less to you now than the mastodon then.

Here, on the pulse of this new day

You may have the grace to look up and out

And into your sister’s eyes, and into

Your brother’s face, your country

And say simply

Very simply

With hope—

Good morning.

"Of History and Hope"

by Miller Williams

Poem recited at Bill Clinton’s Inauguration, Jan. 20, 1997

We have memorized America,

how it was born and who we have been and where.

In ceremonies and silence we say the words,

telling the stories, singing the old songs.

We like the places they take us. Mostly we do.

The great and all the anonymous dead are there.

We know the sound of all the sounds we brought.

The rich taste of it is on our tongues.

But where are we going to be, and why, and who?

The disenfranchised dead want to know.

We mean to be the people we meant to be,

to keep on going where we meant to go.

But how do we fashion the future? Who can say how

except in the minds of those who will call it Now?

The children. The children. And how does our garden grow?

With waving hands—oh, rarely in a row—

and flowering faces. And brambles, that we can no longer allow.

Who were many people coming together

cannot become one people falling apart.

Who dreamed for every child an even chance

cannot let luck alone turn doorknobs or not.

Whose law was never so much of the hand as the head

cannot let chaos make its way to the heart.

Who have seen learning struggle from teacher to child

cannot let ignorance spread itself like rot.

We know what we have done and what we have said,

and how we have grown, degree by slow degree,

believing ourselves toward all we have tried to become—

just and compassionate, equal, able, and free.

All this in the hands of children, eyes already set

on a land we never can visit—it isn’t there yet—

but looking through their eyes, we can see

what our long gift to them may come to be.

If we can truly remember, they will not forget.

"Praise Song for the Day"

by Elizabeth Alexander

Poem recited at Barack Obama’s Inauguration, Jan. 20, 2009

Each day we go about our business,

walking past each other, catching each other's

eyes or not, about to speak or speaking.

All about us is noise. All about us is

noise and bramble, thorn and din, each

one of our ancestors on our tongues.

Someone is stitching up a hem, darning

a hole in a uniform, patching a tire,

repairing the things in need of repair.

Someone is trying to make music somewhere,

with a pair of wooden spoons on an oil drum,

with cello, boom box, harmonica, voice.

A woman and her son wait for the bus.

A farmer considers the changing sky.

A teacher says, Take out your pencils. Begin.

We encounter each other in words, words

spiny or smooth, whispered or declaimed,

words to consider, reconsider.

We cross dirt roads and highways that mark

the will of some one and then others, who said

I need to see what's on the other side.

I know there's something better down the road.

We need to find a place where we are safe.

We walk into that which we cannot yet see.

Say it plain: that many have died for this day.

Sing the names of the dead who brought us here,

who laid the train tracks, raised the bridges,

picked the cotton and the lettuce, built

brick by brick the glittering edifices

they would then keep clean and work inside of.

Praise song for struggle, praise song for the day.

Praise song for every hand-lettered sign,

the figuring-it-out at kitchen tables.

Some live by love thy neighbor as thyself,

others by first do no harm or take no more

than you need. What if the mightiest word is love?

Love beyond marital, filial, national,

love that casts a widening pool of light,

love with no need to pre-empt grievance.

In today's sharp sparkle, this winter air,

any thing can be made, any sentence begun.

On the brink, on the brim, on the cusp,

praise song for walking forward in that light.

"One Today"

by Richard Blanco

Poem recited at Barack Obama’s Inauguration, Jan. 20, 2013

 [At age 44, he was the younger poet to read at inauguration until 22-year-old Amanda Gorman read in 2021]

One sun rose on us today, kindled over our shores,

peeking over the Smokies, greeting the faces

of the Great Lakes, spreading a simple truth

across the Great Plains, then charging across the Rockies.

One light, waking up rooftops, under each one, a story

told by our silent gestures moving behind windows.

My face, your face, millions of faces in morning’s mirrors,

each one yawning to life, crescendoing into our day:

pencil-yellow school buses, the rhythm of traffic lights,

fruit stands: apples, limes, and oranges arrayed like rainbows

begging our praise. Silver trucks heavy with oil or paper—

bricks or milk, teeming over highways alongside us,

on our way to clean tables, read ledgers, or save lives—

to teach geometry, or ring-up groceries as my mother did

for twenty years, so I could write this poem.

All of us as vital as the one light we move through,

the same light on blackboards with lessons for the day:

equations to solve, history to question, or atoms imagined,

the “I have a dream” we keep dreaming,

or the impossible vocabulary of sorrow that won’t explain

the empty desks of twenty children marked absent

today, and forever. Many prayers, but one light

breathing color into stained glass windows,

life into the faces of bronze statues, warmth

onto the steps of our museums and park benches

as mothers watch children slide into the day.

One ground. Our ground, rooting us to every stalk

of corn, every head of wheat sown by sweat

and hands, hands gleaning coal or planting windmills

in deserts and hilltops that keep us warm, hands

digging trenches, routing pipes and cables, hands

as worn as my father’s cutting sugarcane

so my brother and I could have books and shoes.

The dust of farms and deserts, cities and plains

mingled by one wind—our breath. Breathe. Hear it

through the day’s gorgeous din of honking cabs,

buses launching down avenues, the symphony

of footsteps, guitars, and screeching subways,

the unexpected song bird on your clothes line.

Hear: squeaky playground swings, trains whistling,

or whispers across café tables, Hear: the doors we open

for each other all day, saying: hello / shalom,

buon giorno / howdy / namaste / or buenos días

in the language my mother taught me—in every language

spoken into one wind carrying our lives

without prejudice, as these words break from my lips.

One sky: since the Appalachians and Sierras claimed

their majesty, and the Mississippi and Colorado worked

their way to the sea. Thank the work of our hands:

weaving steel into bridges, finishing one more report

for the boss on time, stitching another wound

or uniform, the first brush stroke on a portrait,

or the last floor on the Freedom Tower

jutting into a sky that yields to our resilience.

One sky, toward which we sometimes lift our eyes

tired from work: some days guessing at the weather

of our lives, some days giving thanks for a love

that loves you back, sometimes praising a mother

who knew how to give, or forgiving a father

who couldn’t give what you wanted.

We head home: through the gloss of rain or weight

of snow, or the plum blush of dusk, but always—home,

always under one sky, our sky. And always one moon

like a silent drum tapping on every rooftop

and every window, of one country—all of us—

facing the stars

hope—a new constellation

waiting for us to map it,

waiting for us to name it—together

Fearless

Our daughter Athena is almost never afraid of anything, including heights

 

RTÉ News celebrates Irish-American winning the presidency with a Seamus Heaney poem recited by Joe Biden

"The Cure at Troy"

by Seamus Heaney 

from an adaptation of Sophocles’ 409 BCE play "Philoctetes"

Human beings suffer,

They torture one another,

They get hurt and get hard.

No poem or play or song

Can fully right a wrong

Inflicted and endured

…

History says, don’t hope

On this side of the grave.

But then, once in a lifetime

The longed-for tidal wave

Of justice can rise up,

And hope and history rhyme.

So hope for a great sea-change

On the far side of revenge.

Believe that further shore

Is reachable from here.

Believe in miracle

And cures and healing wells.

Call miracle self-healing:

The utter, self-revealing

Double-take of feeling.

If there’s fire on the mountain

Or lightning and storm

And a god speaks from the sky

That means someone is hearing

The outcry and the birth-cry

of new life at its term.

It means once in a lifetime

that justice can rise up,

And hope and history rhyme.

Seamus Heaney

The verse is from "The Cure at Troy," Seamus Heaney’s 1990 translation of Philoctetes, the play by Sophocles  (497-407 BCE or 496-407 BCE) about the Greek hero Philoctetes who, during the Trojan war, suffers from a festering foot caused by a snakebite, abandoned on a desert island by his fellow soldiers and countryman, then asked to return to fight. 

The play was first stated in 409 BCE. 

Heaney’s verses were first performed in 1990 and published in 1991. The story of the master Greek archer Philoctetes  resonated with Heaney. 

Heaney said his interpretation of Sophocles's play was a reflection on the release of Nelson Mandela in November 1990 after 27 years in prison who then continued to fight against Apartheid, for racial reconciliation and was lated elected the first Black president of South Africa in 1994.

Joe Biden has used this poem in speeches for years, and used it again in a campaign ads, like this one.

Ulysses and Neoptolemus take Heracles’ bow and arrows from Philoctetes, François-Xavier Fabre, 1799-1800

Philoctetes was the son of King Poeas who first appeared in the story of Heracles' death. Heracles had worn the tainted Shirt of Nessus which gave him insufferable pain. He then proceeded to build his own funeral pyre, but no one would light it up. In the end, Philoctetes stepped up and lit the fire, thus gaining the deified hero's favor. Before his death, Heracles offered him his fabled bow and poisoned arrows as a gift.

Philoctetes was one of the suitors of Helen, the princess of Sparta. Having sworn the Oath of Tyndareus, by which he was bound to protect her and her future husband, whoever that would be, he was asked to participate in the Trojan War. 

On the way to Troy, though, the fleet stopped at the island of Lemnos and left Philoctetes stranded there. There are different accounts on why this happened; some say that Hera had sent a venomous snake to punish Philoctetes for helping Heracles. The snake bit him on the foot and the wound festered and smelled bad, thus compelling his companions to leave him ashore.

Another account says that Philoctetes would not verbally reveal the location of Heracles' ashes as was asked by his fellow Greeks. Instead, he took them to the spot and placed his foot on top. Immediately, he was wounded on the foot as soon as he touched the ground. There are other versions about this, but in any case, Philoctetes was really angry that his comrades decided to strand him, a proposal that had been made by Odysseus. He stayed in Lemnos for 10 years.

When the Greeks captured Helenus, the Trojan seer, he was forced to tell them that in order to capture Troy, one of the requirements was to retrieve the bow and arrows of Heracles, which were in Philoctetes' possession. Odysseus and a few men returned to Lemnos, thinking the man would have died by now. However they found him alive, and Odysseus devised a plan to trick him out of his bow and arrows. 

Nevertheless, Diomedes, one of the companions, refused to take the weapon by trickery and leave Philoctetes stranded. Heracles, who was already a god by now, descended from Olympus and told Philoctetes to join the Greek army, adding that he would be healed permanently by one of Asclepius' sons.

When the party reached Troy, either Machaon or Podalirius, both physicians and sons of the god Asclepius, treated Philoctetes' festered wound, and healed him. In one of the accounts, he was the one who killed Paris, by throwing four arrows against him. He was then chosen as one of the soldiers to go into the Trojan horse and participated in the sack of Troy.

Remembering Sedona poet Jack Egan (March 1, 1934 - Oct. 11, 2020)

Jack Egan read poetry at the Sedona Poetry Slam a few times; I was able to capture him on video at the Sedona slam on Dec. 3, 2011. His "Up" poem became legendary.

He wrote me a few letters to the editor and press releases, all about his work with charities and the St. Vincent de Paul Society. When he popped in to drop these off, I always encouraged him to come and slam.

Twice, when interstate lotteries reached record high levels, he came to the Sedona newsroom and told me he bought a ticket, gave me a copy and said he agreed to split it with me should we win the jackpot.

He will be missed.

Jack Egan performs in the first round of the Sedona Poetry Slam on Dec. 3, 2011

Jack Egan performs in the second round of the Sedona Poetry Slam on Dec. 3, 2011

Jack Egan performs "Up" in the third round of the Sedona Poetry Slam, 12-3-2011. Great poem, and with audience participation, too.

Jack Egan

March 1, 1934 - October 11, 2020

John Egan, 86, of Sedona, Arizona, passed away Sunday, October 11. "Jack" to his many friends was born in the Rogers Park neighborhood of Chicago on March 1, 1934.

As a teenager, he worked as a busboy to earn money to pay his tuition to Loyola Academy High School. A bright student and talented runner, he was awarded a scholarship to Loyola University of Chicago where he earned a degree in English while running sprints and relays on the track team. Such was his success as a runner that he was inducted into the Loyola University of Chicago Hall of Fame in 1980.

More importantly, at Loyola he met the love of his life, Mary Kay.

After graduating college, Jack served in the U.S. Navy for four years as a bombardier/navigator spending time on the USS Ranger (CV-61) aircraft carrier and was married. After his service, Jack returned to teach English at Loyola Academy. After a year of teaching, he took a sales job to support his growing family.

Jack was transferred from Chicago to Southern California while working for Avery Label Corporation. He had a very successful career in sales working for several companies. He lived in Whittier, Calif., and then Newport Beach. Along the way, he and Mary Kay had four children.

In 2010, Jack moved to Sedona to enjoy the beautiful Red Rocks and to be close to family. After a long illness, Jack passed away peacefully at home surrounded by his loved ones.

He is survived by his wife of 61 years. He was predeceased by his son Kevin, survived by his daughter Jennifer, his sons Dan and Martin and his three grandchildren.

A celebration of life will be planned for a later date. Consider making a donation to St. Vincent de Paul conference in his honor.

Boston Poetry Slam Says Goodbye to the Cantab Lounge

A pre-pandemic poetry open mic at the Cantab Lounge.
PHOTO BY RICH BEAUBIEN, COURTESY OF DAWN GABRIEL

Hello, Cantabbers: this is your slam curator speaking. It has been a spring and summer of many griefs, and to this I am sad to officially add the loss of our historical home, the stage that has housed the Boston Poetry Slam since October 16, 1992. Word went out today, Sunday, July 19, that our home venue, the beloved and oft-fondly-maligned Cantab Lounge, will not reopen. The business is expected to be announced for sale.

The global pandemic, the fluctuation of official response to the health crisis, and the impossibility of guessing the shape of live art to come mean this: even before the shuttering of our home venue, I could not predict what the future of the Boston Poetry Slam might be. I want to extend gratitude to everyone who has offered us support and joy and attended our Extremely Online readings, curated spontaneously and lovingly by Lip Manegio and Myles Taylor. With respect to all of our staff’s need to refresh and regroup, the EO readings and BPS operations will be on hiatus until further notice, irrespective of any further developments at the Cantab Lounge itself. If you aren’t already connected to other opportunities for online poetry community, please email me for suggestions.

For those here for further details, or with heartache to process over missing the space, you already know: the Boston Poetry Slam is not a place. It’s not a loss of a person, or the way a poet you just met thinks about language: we’ll only be missing a half-dozen sticky barstools, a cold cement floor where pub glasses go to die, a certain slant of light that confounds would-be videographers and shakes that fourth stanza you thought you memorized right out of your pockets. Our bar is closed, and closing, but our community remains whole.

So, of course, the Boston Poetry Slam is not the Cantab Lounge: and yet, you know it also always will be. The bar hosted the weekly show longer than most of our current regulars have walked this earth, and the name is nationally synonymous with the scene, community, and sound that have come from the stage over the years. If you ever mentioned you were from Boston at a slam event, you were likely to hear (among other things): “Are you Cantab?” I hear from poets all the time (secretly, generously) who promise me there is no place in the world like the place. Regulars from five, ten, twenty years ago return on a whim, on a Wednesday, to re-introduce themselves to poetry in the same basement, under the same pounding blues and leaking pipes. And poets leave knowing that when they need to come back, Cantab will be waiting.

If Cantab has ever been home for you: I’m sorry that it won’t wait for us still. I’ve spent tonight reaching out to our founders, our hosting and support staff, our bartenders, our old guard slam and modern era teams, our champs and national reps, and anyone I could think of who felt ownership of this not-big-enough-for-its-hearts space. I missed some of you; the people I can’t connect to directly are countless and impossible, and so I hope this message reaches you. If you ever thought: I’ll go down there and read someday. Or: I’ll get back there and read someday. Or: I’ll take someone else who needs it there someday. I hope and wait for that wish to come true, wherever the next there happens to be.

Thank you for all the years so far. Don’t forget that you’re Cantab, wherever you are.

–simone

Simone Beaubien

Slam Curator, Boston Poetry Slamasds

“What to the Slave Is the Fourth of July?” a speech by Frederick Douglass given July 5, 1852

Mr. President, Friends and Fellow Citizens:

He who could address this audience without a quailing sensation, has stronger nerves than I have. I do not remember ever to have appeared as a speaker before any assembly more shrinkingly, nor with greater distrust of my ability, than I do this day. A feeling has crept over me, quite unfavorable to the exercise of my limited powers of speech. The task before me is one which requires much previous thought and study for its proper performance. I know that apologies of this sort are generally considered flat and unmeaning. I trust, however, that mine will not be so considered. Should I seem at ease, my appearance would much misrepresent me. The little experience I have had in addressing public meetings, in country schoolhouses, avails me nothing on the present occasion.

[Listen to a volunteer read Douglass' speech via LibraVox here]

Daguerreotype of Frederick Douglass by Samuel J Miller, made between 1847 and 1852

The papers and placards say, that I am to deliver a 4th [of] July oration. This certainly sounds large, and out of the common way, for it is true that I have often had the privilege to speak in this beautiful Hall, and to address many who now honor me with their presence. But neither their familiar faces, nor the perfect gage I think I have of Corinthian Hall, seems to free me from embarrassment.

The fact is, ladies and gentlemen, the distance between this platform and the slave plantation, from which I escaped, is considerable — and the difficulties to be overcome in getting from the latter to the former, are by no means slight. That I am here to-day is, to me, a matter of astonishment as well as of gratitude. You will not, therefore, be surprised, if in what I have to say I evince no elaborate preparation, nor grace my speech with any high sounding exordium. With little experience and with less learning, I have been able to throw my thoughts hastily and imperfectly together; and trusting to your patient and generous indulgence, I will proceed to lay them before you.

This, for the purpose of this celebration, is the 4th of July. It is the birthday of your National Independence, and of your political freedom. This, to you, is what the Passover was to the emancipated people of God. It carries your minds back to the day, and to the act of your great deliverance; and to the signs, and to the wonders, associated with that act, and that day. This celebration also marks the beginning of another year of your national life; and reminds you that the Republic of America is now 76 years old. I am glad, fellow-citizens, that your nation is so young. Seventy-six years, though a good old age for a man, is but a mere speck in the life of a nation. Three score years and ten is the allotted time for individual men; but nations number their years by thousands. According to this fact, you are, even now, only in the beginning of your national career, still lingering in the period of childhood. I repeat, I am glad this is so. There is hope in the thought, and hope is much needed, under the dark clouds which lower above the horizon. The eye of the reformer is met with angry flashes, portending disastrous times; but his heart may well beat lighter at the thought that America is young, and that she is still in the impressible stage of her existence. May he not hope that high lessons of wisdom, of justice and of truth, will yet give direction to her destiny? Were the nation older, the patriot’s heart might be sadder, and the reformer’s brow heavier. Its future might be shrouded in gloom, and the hope of its prophets go out in sorrow. There is consolation in the thought that America is young. Great streams are not easily turned from channels, worn deep in the course of ages. They may sometimes rise in quiet and stately majesty, and inundate the land, refreshing and fertilizing the earth with their mysterious properties. They may also rise in wrath and fury, and bear away, on their angry waves, the accumulated wealth of years of toil and hardship. They, however, gradually flow back to the same old channel, and flow on as serenely as ever. But, while the river may not be turned aside, it may dry up, and leave nothing behind but the withered branch, and the unsightly rock, to howl in the abyss-sweeping wind, the sad tale of departed glory. As with rivers so with nations.

Fellow-citizens, I shall not presume to dwell at length on the associations that cluster about this day. The simple story of it is that, 76 years ago, the people of this country were British subjects. The style and title of your “sovereign people” (in which you now glory) was not then born. You were under the British Crown. Your fathers esteemed the English Government as the home government; and England as the fatherland. This home government, you know, although a considerable distance from your home, did, in the exercise of its parental prerogatives, impose upon its colonial children, such restraints, burdens and limitations, as, in its mature judgment, it deemed wise, right and proper.

But, your fathers, who had not adopted the fashionable idea of this day, of the infallibility of government, and the absolute character of its acts, presumed to differ from the home government in respect to the wisdom and the justice of some of those burdens and restraints. They went so far in their excitement as to pronounce the measures of government unjust, unreasonable, and oppressive, and altogether such as ought not to be quietly submitted to. I scarcely need say, fellow-citizens, that my opinion of those measures fully accords with that of your fathers. Such a declaration of agreement on my part would not be worth much to anybody. It would, certainly, prove nothing, as to what part I might have taken, had I lived during the great controversy of 1776. To say now that America was right, and England wrong, is exceedingly easy. Everybody can say it; the dastard, not less than the noble brave, can flippantly discant on the tyranny of England towards the American Colonies. It is fashionable to do so; but there was a time when to pronounce against England, and in favor of the cause of the colonies, tried men’s souls. They who did so were accounted in their day, plotters of mischief, agitators and rebels, dangerous men. To side with the right, against the wrong, with the weak against the strong, and with the oppressed against the oppressor! here lies the merit, and the one which, of all others, seems unfashionable in our day. The cause of liberty may be stabbed by the men who glory in the deeds of your fathers. But, to proceed.

Feeling themselves harshly and unjustly treated by the home government, your fathers, like men of honesty, and men of spirit, earnestly sought redress. They petitioned and remonstrated; they did so in a decorous, respectful, and loyal manner. Their conduct was wholly unexceptionable. This, however, did not answer the purpose. They saw themselves treated with sovereign indifference, coldness and scorn. Yet they persevered. They were not the men to look back.

As the sheet anchor takes a firmer hold, when the ship is tossed by the storm, so did the cause of your fathers grow stronger, as it breasted the chilling blasts of kingly displeasure. The greatest and best of British statesmen admitted its justice, and the loftiest eloquence of the British Senate came to its support. But, with that blindness which seems to be the unvarying characteristic of tyrants, since Pharaoh and his hosts were drowned in the Red Sea, the British Government persisted in the exactions complained of.

The madness of this course, we believe, is admitted now, even by England; but we fear the lesson is wholly lost on our present ruler.

Oppression makes a wise man mad. Your fathers were wise men, and if they did not go mad, they became restive under this treatment. They felt themselves the victims of grievous wrongs, wholly incurable in their colonial capacity. With brave men there is always a remedy for oppression. Just here, the idea of a total separation of the colonies from the crown was born! It was a startling idea, much more so, than we, at this distance of time, regard it. The timid and the prudent (as has been intimated) of that day, were, of course, shocked and alarmed by it.

Such people lived then, had lived before, and will, probably, ever have a place on this planet; and their course, in respect to any great change, (no matter how great the good to be attained, or the wrong to be redressed by it), may be calculated with as much precision as can be the course of the stars. They hate all changes, but silver, gold and copper change! Of this sort of change they are always strongly in favor.

These people were called Tories in the days of your fathers; and the appellation, probably, conveyed the same idea that is meant by a more modern, though a somewhat less euphonious term, which we often find in our papers, applied to some of our old politicians.

Their opposition to the then dangerous thought was earnest and powerful; but, amid all their terror and affrighted vociferations against it, the alarming and revolutionary idea moved on, and the country with it.

On the 2nd of July, 1776, the old Continental Congress, to the dismay of the lovers of ease, and the worshipers of property, clothed that dreadful idea with all the authority of national sanction. They did so in the form of a resolution; and as we seldom hit upon resolutions, drawn up in our day whose transparency is at all equal to this, it may refresh your minds and help my story if I read it. “Resolved, That these united colonies are, and of right, ought to be free and Independent States; that they are absolved from all allegiance to the British Crown; and that all political connection between them and the State of Great Britain is, and ought to be, dissolved.”

Citizens, your fathers made good that resolution. They succeeded; and to-day you reap the fruits of their success. The freedom gained is yours; and you, therefore, may properly celebrate this anniversary. The 4th of July is the first great fact in your nation’s history — the very ring-bolt in the chain of your yet undeveloped destiny.

Pride and patriotism, not less than gratitude, prompt you to celebrate and to hold it in perpetual remembrance. I have said that the Declaration of Independence is the ring-bolt to the chain of your nation’s destiny; so, indeed, I regard it. The principles contained in that instrument are saving principles. Stand by those principles, be true to them on all occasions, in all places, against all foes, and at whatever cost.

From the round top of your ship of state, dark and threatening clouds may be seen. Heavy billows, like mountains in the distance, disclose to the leeward huge forms of flinty rocks! That bolt drawn, that chain broken, and all is lost. Cling to this day — cling to it, and to its principles, with the grasp of a storm-tossed mariner to a spar at midnight.

The coming into being of a nation, in any circumstances, is an interesting event. But, besides general considerations, there were peculiar circumstances which make the advent of this republic an event of special attractiveness.

The whole scene, as I look back to it, was simple, dignified and sublime.

The population of the country, at the time, stood at the insignificant number of three millions. The country was poor in the munitions of war. The population was weak and scattered, and the country a wilderness unsubdued. There were then no means of concert and combination, such as exist now. Neither steam nor lightning had then been reduced to order and discipline. From the Potomac to the Delaware was a journey of many days. Under these, and innumerable other disadvantages, your fathers declared for liberty and independence and triumphed.

Fellow Citizens, I am not wanting in respect for the fathers of this republic. The signers of the Declaration of Independence were brave men. They were great men too — great enough to give fame to a great age. It does not often happen to a nation to raise, at one time, such a number of truly great men. The point from which I am compelled to view them is not, certainly, the most favorable; and yet I cannot contemplate their great deeds with less than admiration. They were statesmen, patriots and heroes, and for the good they did, and the principles they contended for, I will unite with you to honor their memory.

They loved their country better than their own private interests; and, though this is not the highest form of human excellence, all will concede that it is a rare virtue, and that when it is exhibited, it ought to command respect. He who will, intelligently, lay down his life for his country, is a man whom it is not in human nature to despise. Your fathers staked their lives, their fortunes, and their sacred honor, on the cause of their country. In their admiration of liberty, they lost sight of all other interests.

They were peace men; but they preferred revolution to peaceful submission to bondage. They were quiet men; but they did not shrink from agitating against oppression. They showed forbearance; but that they knew its limits. They believed in order; but not in the order of tyranny. With them, nothing was “settled” that was not right. With them, justice, liberty and humanity were “final;” not slavery and oppression. You may well cherish the memory of such men. They were great in their day and generation. Their solid manhood stands out the more as we contrast it with these degenerate times.

How circumspect, exact and proportionate were all their movements! How unlike the politicians of an hour! Their statesmanship looked beyond the passing moment, and stretched away in strength into the distant future. They seized upon eternal principles, and set a glorious example in their defense. Mark them!

Fully appreciating the hardship to be encountered, firmly believing in the right of their cause, honorably inviting the scrutiny of an on-looking world, reverently appealing to heaven to attest their sincerity, soundly comprehending the solemn responsibility they were about to assume, wisely measuring the terrible odds against them, your fathers, the fathers of this republic, did, most deliberately, under the inspiration of a glorious patriotism, and with a sublime faith in the great principles of justice and freedom, lay deep the corner-stone of the national superstructure, which has risen and still rises in grandeur around you.

Of this fundamental work, this day is the anniversary. Our eyes are met with demonstrations of joyous enthusiasm. Banners and pennants wave exultingly on the breeze. The din of business, too, is hushed. Even Mammon seems to have quitted his grasp on this day. The ear-piercing fife and the stirring drum unite their accents with the ascending peal of a thousand church bells. Prayers are made, hymns are sung, and sermons are preached in honor of this day; while the quick martial tramp of a great and multitudinous nation, echoed back by all the hills, valleys and mountains of a vast continent, bespeak the occasion one of thrilling and universal interest — a nation’s jubilee.

Friends and citizens, I need not enter further into the causes which led to this anniversary. Many of you understand them better than I do. You could instruct me in regard to them. That is a branch of knowledge in which you feel, perhaps, a much deeper interest than your speaker. The causes which led to the separation of the colonies from the British crown have never lacked for a tongue. They have all been taught in your common schools, narrated at your firesides, unfolded from your pulpits, and thundered from your legislative halls, and are as familiar to you as household words. They form the staple of your national poetry and eloquence.

I remember, also, that, as a people, Americans are remarkably familiar with all facts which make in their own favor. This is esteemed by some as a national trait — perhaps a national weakness. It is a fact, that whatever makes for the wealth or for the reputation of Americans, and can be had cheap! will be found by Americans. I shall not be charged with slandering Americans, if I say I think the American side of any question may be safely left in American hands.

I leave, therefore, the great deeds of your fathers to other gentlemen whose claim to have been regularly descended will be less likely to be disputed than mine!

My business, if I have any here to-day, is with the present. The accepted time with God and his cause is the ever-living now.

Trust no future, however pleasant,

Let the dead past bury its dead;

Act, act in the living present,

Heart within, and God overhead.

We have to do with the past only as we can make it useful to the present and to the future. To all inspiring motives, to noble deeds which can be gained from the past, we are welcome. But now is the time, the important time. Your fathers have lived, died, and have done their work, and have done much of it well. You live and must die, and you must do your work. You have no right to enjoy a child’s share in the labor of your fathers, unless your children are to be blest by your labors. You have no right to wear out and waste the hard-earned fame of your fathers to cover your indolence. Sydney Smith tells us that men seldom eulogize the wisdom and virtues of their fathers, but to excuse some folly or wickedness of their own. This truth is not a doubtful one. There are illustrations of it near and remote, ancient and modern. It was fashionable, hundreds of years ago, for the children of Jacob to boast, we have “Abraham to our father,” when they had long lost Abraham’s faith and spirit. That people contented themselves under the shadow of Abraham’s great name, while they repudiated the deeds which made his name great. Need I remind you that a similar thing is being done all over this country to-day? Need I tell you that the Jews are not the only people who built the tombs of the prophets, and garnished the sepulchres of the righteous? Washington could not die till he had broken the chains of his slaves. Yet his monument is built up by the price of human blood, and the traders in the bodies and souls of men shout — “We have Washington to our father.” — Alas! that it should be so; yet so it is.

The evil that men do, lives after them, The good is oft-interred with their bones.

[William Shakespeare's "Julius Caesar" Act 3 Scene 2, spoken by Marc Antony]

Fellow-citizens, pardon me, allow me to ask, why am I called upon to speak here to-day? What have I, or those I represent, to do with your national independence? Are the great principles of political freedom and of natural justice, embodied in that Declaration of Independence, extended to us? and am I, therefore, called upon to bring our humble offering to the national altar, and to confess the benefits and express devout gratitude for the blessings resulting from your independence to us?

Would to God, both for your sakes and ours, that an affirmative answer could be truthfully returned to these questions! Then would my task be light, and my burden easy and delightful. For who is there so cold, that a nation’s sympathy could not warm him? Who so obdurate and dead to the claims of gratitude, that would not thankfully acknowledge such priceless benefits? Who so stolid and selfish, that would not give his voice to swell the hallelujahs of a nation’s jubilee, when the chains of servitude had been torn from his limbs? I am not that man. In a case like that, the dumb might eloquently speak, and the “lame man leap as an hart.”

But, such is not the state of the case. I say it with a sad sense of the disparity between us. I am not included within the pale of this glorious anniversary! Your high independence only reveals the immeasurable distance between us. The blessings in which you, this day, rejoice, are not enjoyed in common. — The rich inheritance of justice, liberty, prosperity and independence, bequeathed by your fathers, is shared by you, not by me. The sunlight that brought life and healing to you, has brought stripes and death to me. This Fourth [of] July is yours, not mine. You may rejoice, I must mourn. To drag a man in fetters into the grand illuminated temple of liberty, and call upon him to join you in joyous anthems, were inhuman mockery and sacrilegious irony. Do you mean, citizens, to mock me, by asking me to speak to-day? If so, there is a parallel to your conduct. And let me warn you that it is dangerous to copy the example of a nation whose crimes, lowering up to heaven, were thrown down by the breath of the Almighty, burying that nation in irrecoverable ruin! I can to-day take up the plaintive lament of a peeled and woe-smitten people!

“By the rivers of Babylon, there we sat down. Yea! we wept when we remembered Zion. We hanged our harps upon the willows in the midst thereof. For there, they that carried us away captive, required of us a song; and they who wasted us required of us mirth, saying, Sing us one of the songs of Zion. How can we sing the Lord’s song in a strange land? If I forget thee, O Jerusalem, let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth.”

Fellow-citizens; above your national, tumultuous joy, I hear the mournful wail of millions! whose chains, heavy and grievous yesterday, are, to-day, rendered more intolerable by the jubilee shouts that reach them. If I do forget, if I do not faithfully remember those bleeding children of sorrow this day, “may my right hand forget her cunning, and may my tongue cleave to the roof of my mouth!” To forget them, to pass lightly over their wrongs, and to chime in with the popular theme, would be treason most scandalous and shocking, and would make me a reproach before God and the world. My subject, then fellow-citizens, is AMERICAN SLAVERY. I shall see, this day, and its popular characteristics, from the slave’s point of view. Standing, there, identified with the American bondman, making his wrongs mine, I do not hesitate to declare, with all my soul, that the character and conduct of this nation never looked blacker to me than on this 4th of July! Whether we turn to the declarations of the past, or to the professions of the present, the conduct of the nation seems equally hideous and revolting. America is false to the past, false to the present, and solemnly binds herself to be false to the future. Standing with God and the crushed and bleeding slave on this occasion, I will, in the name of humanity which is outraged, in the name of liberty which is fettered, in the name of the constitution and the Bible, which are disregarded and trampled upon, dare to call in question and to denounce, with all the emphasis I can command, everything that serves to perpetuate slavery — the great sin and shame of America! “I will not equivocate; I will not excuse;” I will use the severest language I can command; and yet not one word shall escape me that any man, whose judgment is not blinded by prejudice, or who is not at heart a slaveholder, shall not confess to be right and just.

But I fancy I hear some one of my audience say, it is just in this circumstance that you and your brother abolitionists fail to make a favorable impression on the public mind. Would you argue more, and denounce less, would you persuade more, and rebuke less, your cause would be much more likely to succeed. But, I submit, where all is plain there is nothing to be argued. What point in the anti-slavery creed would you have me argue? On what branch of the subject do the people of this country need light? Must I undertake to prove that the slave is a man? That point is conceded already. Nobody doubts it. The slaveholders themselves acknowledge it in the enactment of laws for their government. They acknowledge it when they punish disobedience on the part of the slave. There are seventy-two crimes in the State of Virginia, which, if committed by a black man, (no matter how ignorant he be), subject him to the punishment of death; while only two of the same crimes will subject a white man to the like punishment. What is this but the acknowledgement that the slave is a moral, intellectual and responsible being? The manhood of the slave is conceded. It is admitted in the fact that Southern statute books are covered with enactments forbidding, under severe fines and penalties, the teaching of the slave to read or to write. When you can point to any such laws, in reference to the beasts of the field, then I may consent to argue the manhood of the slave. When the dogs in your streets, when the fowls of the air, when the cattle on your hills, when the fish of the sea, and the reptiles that crawl, shall be unable to distinguish the slave from a brute, then will I argue with you that the slave is a man!

For the present, it is enough to affirm the equal manhood of the Negro race. Is it not astonishing that, while we are ploughing, planting and reaping, using all kinds of mechanical tools, erecting houses, constructing bridges, building ships, working in metals of brass, iron, copper, silver and gold; that, while we are reading, writing and cyphering, acting as clerks, merchants and secretaries, having among us lawyers, doctors, ministers, poets, authors, editors, orators and teachers; that, while we are engaged in all manner of enterprises common to other men, digging gold in California, capturing the whale in the Pacific, feeding sheep and cattle on the hill-side, living, moving, acting, thinking, planning, living in families as husbands, wives and children, and, above all, confessing and worshipping the Christian’s God, and looking hopefully for life and immortality beyond the grave, we are called upon to prove that we are men!

Would you have me argue that man is entitled to liberty? that he is the rightful owner of his own body? You have already declared it. Must I argue the wrongfulness of slavery? Is that a question for Republicans? Is it to be settled by the rules of logic and argumentation, as a matter beset with great difficulty, involving a doubtful application of the principle of justice, hard to be understood? How should I look to-day, in the presence of Americans, dividing, and subdividing a discourse, to show that men have a natural right to freedom? speaking of it relatively, and positively, negatively, and affirmatively. To do so, would be to make myself ridiculous, and to offer an insult to your understanding. — There is not a man beneath the canopy of heaven, that does not know that slavery is wrong for him.

What, am I to argue that it is wrong to make men brutes, to rob them of their liberty, to work them without wages, to keep them ignorant of their relations to their fellow men, to beat them with sticks, to flay their flesh with the lash, to load their limbs with irons, to hunt them with dogs, to sell them at auction, to sunder their families, to knock out their teeth, to burn their flesh, to starve them into obedience and submission to their masters? Must I argue that a system thus marked with blood, and stained with pollution, is wrong? No! I will not. I have better employments for my time and strength than such arguments would imply.

What, then, remains to be argued? Is it that slavery is not divine; that God did not establish it; that our doctors of divinity are mistaken? There is blasphemy in the thought. That which is inhuman, cannot be divine! Who can reason on such a proposition? They that can, may; I cannot. The time for such argument is passed.

At a time like this, scorching irony, not convincing argument, is needed. O! had I the ability, and could I reach the nation’s ear, I would, to-day, pour out a fiery stream of biting ridicule, blasting reproach, withering sarcasm, and stern rebuke. For it is not light that is needed, but fire; it is not the gentle shower, but thunder. We need the storm, the whirlwind, and the earthquake. The feeling of the nation must be quickened; the conscience of the nation must be roused; the propriety of the nation must be startled; the hypocrisy of the nation must be exposed; and its crimes against God and man must be proclaimed and denounced.

What, to the American slave, is your 4th of July? I answer: a day that reveals to him, more than all other days in the year, the gross injustice and cruelty to which he is the constant victim. To him, your celebration is a sham; your boasted liberty, an unholy license; your national greatness, swelling vanity; your sounds of rejoicing are empty and heartless; your denunciations of tyrants, brass fronted impudence; your shouts of liberty and equality, hollow mockery; your prayers and hymns, your sermons and thanksgivings, with all your religious parade, and solemnity, are, to him, mere bombast, fraud, deception, impiety, and hypocrisy — a thin veil to cover up crimes which would disgrace a nation of savages. There is not a nation on the earth guilty of practices, more shocking and bloody, than are the people of these United States, at this very hour.

Go where you may, search where you will, roam through all the monarchies and despotisms of the old world, travel through South America, search out every abuse, and when you have found the last, lay your facts by the side of the everyday practices of this nation, and you will say with me, that, for revolting barbarity and shameless hypocrisy, America reigns without a rival.

Take the American slave-trade, which, we are told by the papers, is especially prosperous just now. Ex-Senator Benton tells us that the price of men was never higher than now. He mentions the fact to show that slavery is in no danger. This trade is one of the peculiarities of American institutions. It is carried on in all the large towns and cities in one-half of this confederacy; and millions are pocketed every year, by dealers in this horrid traffic. In several states, this trade is a chief source of wealth. It is called (in contradistinction to the foreign slave-trade) “the internal slave trade.” It is, probably, called so, too, in order to divert from it the horror with which the foreign slave-trade is contemplated. That trade has long since been denounced by this government, as piracy. It has been denounced with burning words, from the high places of the nation, as an execrable traffic. To arrest it, to put an end to it, this nation keeps a squadron, at immense cost, on the coast of Africa. Everywhere, in this country, it is safe to speak of this foreign slave-trade, as a most inhuman traffic, opposed alike to the laws of God and of man. The duty to extirpate and destroy it, is admitted even by our DOCTORS OF DIVINITY. In order to put an end to it, some of these last have consented that their colored brethren (nominally free) should leave this country, and establish themselves on the western coast of Africa! It is, however, a notable fact that, while so much execration is poured out by Americans upon those engaged in the foreign slave-trade, the men engaged in the slave-trade between the states pass without condemnation, and their business is deemed honorable.

Behold the practical operation of this internal slave-trade, the American slave-trade, sustained by American politics and America religion. Here you will see men and women reared like swine for the market. You know what is a swine-drover? I will show you a man-drover. They inhabit all our Southern States. They perambulate the country, and crowd the highways of the nation, with droves of human stock. You will see one of these human flesh-jobbers, armed with pistol, whip and bowie-knife, driving a company of a hundred men, women, and children, from the Potomac to the slave market at New Orleans. These wretched people are to be sold singly, or in lots, to suit purchasers. They are food for the cotton-field, and the deadly sugar-mill. Mark the sad procession, as it moves wearily along, and the inhuman wretch who drives them. Hear his savage yells and his blood-chilling oaths, as he hurries on his affrighted captives! There, see the old man, with locks thinned and gray. Cast one glance, if you please, upon that young mother, whose shoulders are bare to the scorching sun, her briny tears falling on the brow of the babe in her arms. See, too, that girl of thirteen, weeping, yes! weeping, as she thinks of the mother from whom she has been torn! The drove moves tardily. Heat and sorrow have nearly consumed their strength; suddenly you hear a quick snap, like the discharge of a rifle; the fetters clank, and the chain rattles simultaneously; your ears are saluted with a scream, that seems to have torn its way to the center of your soul! The crack you heard, was the sound of the slave-whip; the scream you heard, was from the woman you saw with the babe. Her speed had faltered under the weight of her child and her chains! that gash on her shoulder tells her to move on. Follow the drove to New Orleans. Attend the auction; see men examined like horses; see the forms of women rudely and brutally exposed to the shocking gaze of American slave-buyers. See this drove sold and separated forever; and never forget the deep, sad sobs that arose from that scattered multitude. Tell me citizens, WHERE, under the sun, you can witness a spectacle more fiendish and shocking. Yet this is but a glance at the American slave-trade, as it exists, at this moment, in the ruling part of the United States.

I was born amid such sights and scenes. To me the American slave-trade is a terrible reality. When a child, my soul was often pierced with a sense of its horrors. I lived on Philpot Street, Fell’s Point, Baltimore, and have watched from the wharves, the slave ships in the Basin, anchored from the shore, with their cargoes of human flesh, waiting for favorable winds to waft them down the Chesapeake. There was, at that time, a grand slave mart kept at the head of Pratt Street, by Austin Woldfolk. His agents were sent into every town and county in Maryland, announcing their arrival, through the papers, and on flaming “hand-bills,” headed CASH FOR NEGROES. These men were generally well dressed men, and very captivating in their manners. Ever ready to drink, to treat, and to gamble. The fate of many a slave has depended upon the turn of a single card; and many a child has been snatched from the arms of its mother by bargains arranged in a state of brutal drunkenness.

The flesh-mongers gather up their victims by dozens, and drive them, chained, to the general depot at Baltimore. When a sufficient number have been collected here, a ship is chartered, for the purpose of conveying the forlorn crew to Mobile, or to New Orleans. From the slave prison to the ship, they are usually driven in the darkness of night; for since the antislavery agitation, a certain caution is observed.

In the deep still darkness of midnight, I have been often aroused by the dead heavy footsteps, and the piteous cries of the chained gangs that passed our door. The anguish of my boyish heart was intense; and I was often consoled, when speaking to my mistress in the morning, to hear her say that the custom was very wicked; that she hated to hear the rattle of the chains, and the heart-rending cries. I was glad to find one who sympathized with me in my horror.

Fellow-citizens, this murderous traffic is, to-day, in active operation in this boasted republic. In the solitude of my spirit, I see clouds of dust raised on the highways of the South; I see the bleeding footsteps; I hear the doleful wail of fettered humanity, on the way to the slave-markets, where the victims are to be sold like horses, sheep, and swine, knocked off to the highest bidder. There I see the tenderest ties ruthlessly broken, to gratify the lust, caprice and rapacity of the buyers and sellers of men. My soul sickens at the sight.

Is this the land your Fathers loved,

The freedom which they toiled to win?

Is this the earth whereon they moved?

Are these the graves they slumber in?

But a still more inhuman, disgraceful, and scandalous state of things remains to be presented. By an act of the American Congress, not yet two years old, slavery has been nationalized in its most horrible and revolting form. By that act, Mason and Dixon’s line has been obliterated; New York has become as Virginia; and the power to hold, hunt, and sell men, women, and children as slaves remains no longer a mere state institution, but is now an institution of the whole United States. The power is co-extensive with the Star-Spangled Banner and American Christianity. Where these go, may also go the merciless slave-hunter. Where these are, man is not sacred. He is a bird for the sportsman’s gun. By that most foul and fiendish of all human decrees, the liberty and person of every man are put in peril. Your broad republican domain is hunting ground for men. Not for thieves and robbers, enemies of society, merely, but for men guilty of no crime. Your lawmakers have commanded all good citizens to engage in this hellish sport. Your President, your Secretary of State, our lords, nobles, and ecclesiastics, enforce, as a duty you owe to your free and glorious country, and to your God, that you do this accursed thing. Not fewer than forty Americans have, within the past two years, been hunted down and, without a moment’s warning, hurried away in chains, and consigned to slavery and excruciating torture. Some of these have had wives and children, dependent on them for bread; but of this, no account was made. The right of the hunter to his prey stands superior to the right of marriage, and to all rights in this republic, the rights of God included! For black men there are neither law, justice, humanity, not religion. The Fugitive Slave Law makes mercy to them a crime; and bribes the judge who tries them. An American judge gets ten dollars for every victim he consigns to slavery, and five, when he fails to do so. The oath of any two villains is sufficient, under this hell-black enactment, to send the most pious and exemplary black man into the remorseless jaws of slavery! His own testimony is nothing. He can bring no witnesses for himself. The minister of American justice is bound by the law to hear but one side; and that side, is the side of the oppressor. Let this damning fact be perpetually told. Let it be thundered around the world, that, in tyrant-killing, king-hating, people-loving, democratic, Christian America, the seats of justice are filled with judges, who hold their offices under an open and palpable bribe, and are bound, in deciding in the case of a man’s liberty, hear only his accusers!

In glaring violation of justice, in shameless disregard of the forms of administering law, in cunning arrangement to entrap the defenseless, and in diabolical intent, this Fugitive Slave Law stands alone in the annals of tyrannical legislation. I doubt if there be another nation on the globe, having the brass and the baseness to put such a law on the statute-book. If any man in this assembly thinks differently from me in this matter, and feels able to disprove my statements, I will gladly confront him at any suitable time and place he may select.

I take this law to be one of the grossest infringements of Christian Liberty, and, if the churches and ministers of our country were not stupidly blind, or most wickedly indifferent, they, too, would so regard it.

At the very moment that they are thanking God for the enjoyment of civil and religious liberty, and for the right to worship God according to the dictates of their own consciences, they are utterly silent in respect to a law which robs religion of its chief significance, and makes it utterly worthless to a world lying in wickedness. Did this law concern the “mint, anise, and cumin” — abridge the right to sing psalms, to partake of the sacrament, or to engage in any of the ceremonies of religion, it would be smitten by the thunder of a thousand pulpits. A general shout would go up from the church, demanding repeal, repeal, instant repeal! — And it would go hard with that politician who presumed to solicit the votes of the people without inscribing this motto on his banner. Further, if this demand were not complied with, another Scotland would be added to the history of religious liberty, and the stern old Covenanters would be thrown into the shade. A John Knox would be seen at every church door, and heard from every pulpit, and Fillmore would have no more quarter than was shown by Knox, to the beautiful, but treacherous queen Mary of Scotland. The fact that the church of our country, (with fractional exceptions), does not esteem “the Fugitive Slave Law” as a declaration of war against religious liberty, implies that that church regards religion simply as a form of worship, an empty ceremony, and not a vital principle, requiring active benevolence, justice, love and good will towards man. It esteems sacrifice above mercy; psalm-singing above right doing; solemn meetings above practical righteousness. A worship that can be conducted by persons who refuse to give shelter to the houseless, to give bread to the hungry, clothing to the naked, and who enjoin obedience to a law forbidding these acts of mercy, is a curse, not a blessing to mankind. The Bible addresses all such persons as “scribes, Pharisees, hypocrites, who pay tithe of mint, anise, and cumin, and have omitted the weightier matters of the law, judgment, mercy and faith.”

But the church of this country is not only indifferent to the wrongs of the slave, it actually takes sides with the oppressors. It has made itself the bulwark of American slavery, and the shield of American slave-hunters. Many of its most eloquent Divines. who stand as the very lights of the church, have shamelessly given the sanction of religion and the Bible to the whole slave system. They have taught that man may, properly, be a slave; that the relation of master and slave is ordained of God; that to send back an escaped bondman to his master is clearly the duty of all the followers of the Lord Jesus Christ; and this horrible blasphemy is palmed off upon the world for Christianity.

For my part, I would say, welcome infidelity! welcome atheism! welcome anything! in preference to the gospel, as preached by those Divines! They convert the very name of religion into an engine of tyranny, and barbarous cruelty, and serve to confirm more infidels, in this age, than all the infidel writings of Thomas Paine, Voltaire, and Bolingbroke, put together, have done! These ministers make religion a cold and flinty-hearted thing, having neither principles of right action, nor bowels of compassion. They strip the love of God of its beauty, and leave the throng of religion a huge, horrible, repulsive form. It is a religion for oppressors, tyrants, man-stealers, and thugs. It is not that “pure and undefiled religion” which is from above, and which is “first pure, then peaceable, easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy.” But a religion which favors the rich against the poor; which exalts the proud above the humble; which divides mankind into two classes, tyrants and slaves; which says to the man in chains, stay there; and to the oppressor, oppress on; it is a religion which may be professed and enjoyed by all the robbers and enslavers of mankind; it makes God a respecter of persons, denies his fatherhood of the race, and tramples in the dust the great truth of the brotherhood of man. All this we affirm to be true of the popular church, and the popular worship of our land and nation — a religion, a church, and a worship which, on the authority of inspired wisdom, we pronounce to be an abomination in the sight of God. In the language of Isaiah, the American church might be well addressed, “Bring no more vain ablations; incense is an abomination unto me: the new moons and Sabbaths, the calling of assemblies, I cannot away with; it is iniquity even the solemn meeting. Your new moons and your appointed feasts my soul hateth. They are a trouble to me; I am weary to bear them; and when ye spread forth your hands I will hide mine eyes from you. Yea! when ye make many prayers, I will not hear. YOUR HANDS ARE FULL OF BLOOD; cease to do evil, learn to do well; seek judgment; relieve the oppressed; judge for the fatherless; plead for the widow.”

The American church is guilty, when viewed in connection with what it is doing to uphold slavery; but it is superlatively guilty when viewed in connection with its ability to abolish slavery. The sin of which it is guilty is one of omission as well as of commission. Albert Barnes but uttered what the common sense of every man at all observant of the actual state of the case will receive as truth, when he declared that “There is no power out of the church that could sustain slavery an hour, if it were not sustained in it.”

Let the religious press, the pulpit, the Sunday school, the conference meeting, the great ecclesiastical, missionary, Bible and tract associations of the land array their immense powers against slavery and slave-holding; and the whole system of crime and blood would be scattered to the winds; and that they do not do this involves them in the most awful responsibility of which the mind can conceive.

In prosecuting the anti-slavery enterprise, we have been asked to spare the church, to spare the ministry; but how, we ask, could such a thing be done? We are met on the threshold of our efforts for the redemption of the slave, by the church and ministry of the country, in battle arrayed against us; and we are compelled to fight or flee. From what quarter, I beg to know, has proceeded a fire so deadly upon our ranks, during the last two years, as from the Northern pulpit? As the champions of oppressors, the chosen men of American theology have appeared — men, honored for their so-called piety, and their real learning. The Lords of Buffalo, the Springs of New York, the Lathrops of Auburn, the Coxes and Spencers of Brooklyn, the Gannets and Sharps of Boston, the Deweys of Washington, and other great religious lights of the land have, in utter denial of the authority of Him by whom they professed to be called to the ministry, deliberately taught us, against the example or the Hebrews and against the remonstrance of the Apostles, they teach that we ought to obey man’s law before the law of God.

My spirit wearies of such blasphemy; and how such men can be supported, as the “standing types and representatives of Jesus Christ,” is a mystery which I leave others to penetrate. In speaking of the American church, however, let it be distinctly understood that I mean the great mass of the religious organizations of our land. There are exceptions, and I thank God that there are. Noble men may be found, scattered all over these Northern States, of whom Henry Ward Beecher of Brooklyn, Samuel J. May of Syracuse, and my esteemed friend (Rev. R. R. Raymond) on the platform, are shining examples; and let me say further, that upon these men lies the duty to inspire our ranks with high religious faith and zeal, and to cheer us on in the great mission of the slave’s redemption from his chains.

One is struck with the difference between the attitude of the American church towards the anti-slavery movement, and that occupied by the churches in England towards a similar movement in that country. There, the church, true to its mission of ameliorating, elevating, and improving the condition of mankind, came forward promptly, bound up the wounds of the West Indian slave, and restored him to his liberty. There, the question of emancipation was a high religious question. It was demanded, in the name of humanity, and according to the law of the living God. The Sharps, the Clarksons, the Wilberforces, the Buxtons, and Burchells and the Knibbs, were alike famous for their piety, and for their philanthropy. The anti-slavery movement there was not an anti-church movement, for the reason that the church took its full share in prosecuting that movement: and the anti-slavery movement in this country will cease to be an anti-church movement, when the church of this country shall assume a favorable, instead of a hostile position towards that movement. Americans! your republican politics, not less than your republican religion, are flagrantly inconsistent. You boast of your love of liberty, your superior civilization, and your pure Christianity, while the whole political power of the nation (as embodied in the two great political parties), is solemnly pledged to support and perpetuate the enslavement of three millions of your countrymen. You hurl your anathemas at the crowned headed tyrants of Russia and Austria, and pride yourselves on your Democratic institutions, while you yourselves consent to be the mere tools and body-guards of the tyrants of Virginia and Carolina. You invite to your shores fugitives of oppression from abroad, honor them with banquets, greet them with ovations, cheer them, toast them, salute them, protect them, and pour out your money to them like water; but the fugitives from your own land you advertise, hunt, arrest, shoot and kill. You glory in your refinement and your universal education yet you maintain a system as barbarous and dreadful as ever stained the character of a nation — a system begun in avarice, supported in pride, and perpetuated in cruelty. You shed tears over fallen Hungary, and make the sad story of her wrongs the theme of your poets, statesmen and orators, till your gallant sons are ready to fly to arms to vindicate her cause against her oppressors; but, in regard to the ten thousand wrongs of the American slave, you would enforce the strictest silence, and would hail him as an enemy of the nation who dares to make those wrongs the subject of public discourse! You are all on fire at the mention of liberty for France or for Ireland; but are as cold as an iceberg at the thought of liberty for the enslaved of America. You discourse eloquently on the dignity of labor; yet, you sustain a system which, in its very essence, casts a stigma upon labor. You can bare your bosom to the storm of British artillery to throw off a threepenny tax on tea; and yet wring the last hard-earned farthing from the grasp of the black laborers of your country. You profess to believe “that, of one blood, God made all nations of men to dwell on the face of all the earth,” and hath commanded all men, everywhere to love one another; yet you notoriously hate, (and glory in your hatred), all men whose skins are not colored like your own. You declare, before the world, and are understood by the world to declare, that you “hold these truths to be self evident, that all men are created equal; and are endowed by their Creator with certain inalienable rights; and that, among these are, life, liberty, and the pursuit of happiness;” and yet, you hold securely, in a bondage which, according to your own Thomas Jefferson, “is worse than ages of that which your fathers rose in rebellion to oppose,” a seventh part of the inhabitants of your country.

Fellow-citizens! I will not enlarge further on your national inconsistencies. The existence of slavery in this country brands your republicanism as a sham, your humanity as a base pretence, and your Christianity as a lie. It destroys your moral power abroad; it corrupts your politicians at home. It saps the foundation of religion; it makes your name a hissing, and a bye-word to a mocking earth. It is the antagonistic force in your government, the only thing that seriously disturbs and endangers your Union. It fetters your progress; it is the enemy of improvement, the deadly foe of education; it fosters pride; it breeds insolence; it promotes vice; it shelters crime; it is a curse to the earth that supports it; and yet, you cling to it, as if it were the sheet anchor of all your hopes. Oh! be warned! be warned! a horrible reptile is coiled up in your nation’s bosom; the venomous creature is nursing at the tender breast of your youthful republic; for the love of God, tear away, and fling from you the hideous monster, and let the weight of twenty millions crush and destroy it forever!

But it is answered in reply to all this, that precisely what I have now denounced is, in fact, guaranteed and sanctioned by the Constitution of the United States; that the right to hold and to hunt slaves is a part of that Constitution framed by the illustrious Fathers of this Republic.

Then, I dare to affirm, notwithstanding all I have said before, your fathers stooped, basely stooped

To palter with us in a double sense:

And keep the word of promise to the ear,

But break it to the heart.

And instead of being the honest men I have before declared them to be, they were the veriest imposters that ever practiced on mankind. This is the inevitable conclusion, and from it there is no escape. But I differ from those who charge this baseness on the framers of the Constitution of the United States. It is a slander upon their memory, at least, so I believe. There is not time now to argue the constitutional question at length — nor have I the ability to discuss it as it ought to be discussed. The subject has been handled with masterly power by Lysander Spooner, Esq., by William Goodell, by Samuel E. Sewall, Esq., and last, though not least, by Gerritt Smith, Esq. These gentlemen have, as I think, fully and clearly vindicated the Constitution from any design to support slavery for an hour.

Fellow-citizens! there is no matter in respect to which, the people of the North have allowed themselves to be so ruinously imposed upon, as that of the pro-slavery character of the Constitution. In that instrument I hold there is neither warrant, license, nor sanction of the hateful thing; but, interpreted as it ought to be interpreted, the Constitution is a GLORIOUS LIBERTY DOCUMENT. Read its preamble, consider its purposes. Is slavery among them? Is it at the gateway? or is it in the temple? It is neither. While I do not intend to argue this question on the present occasion, let me ask, if it be not somewhat singular that, if the Constitution were intended to be, by its framers and adopters, a slave-holding instrument, why neither slavery, slaveholding, nor slave can anywhere be found in it. What would be thought of an instrument, drawn up, legally drawn up, for the purpose of entitling the city of Rochester to a track of land, in which no mention of land was made? Now, there are certain rules of interpretation, for the proper understanding of all legal instruments. These rules are well established. They are plain, common-sense rules, such as you and I, and all of us, can understand and apply, without having passed years in the study of law. I scout the idea that the question of the constitutionality or unconstitutionality of slavery is not a question for the people. I hold that every American citizen has a right to form an opinion of the constitution, and to propagate that opinion, and to use all honorable means to make his opinion the prevailing one. Without this right, the liberty of an American citizen would be as insecure as that of a Frenchman. Ex-Vice-President Dallas tells us that the Constitution is an object to which no American mind can be too attentive, and no American heart too devoted. He further says, the Constitution, in its words, is plain and intelligible, and is meant for the home-bred, unsophisticated understandings of our fellow-citizens. Senator Berrien tell us that the Constitution is the fundamental law, that which controls all others. The charter of our liberties, which every citizen has a personal interest in understanding thoroughly. The testimony of Senator Breese, Lewis Cass, and many others that might be named, who are everywhere esteemed as sound lawyers, so regard the constitution. I take it, therefore, that it is not presumption in a private citizen to form an opinion of that instrument.

Now, take the Constitution according to its plain reading, and I defy the presentation of a single pro-slavery clause in it. On the other hand it will be found to contain principles and purposes, entirely hostile to the existence of slavery.

I have detained my audience entirely too long already. At some future period I will gladly avail myself of an opportunity to give this subject a full and fair discussion.

Allow me to say, in conclusion, notwithstanding the dark picture I have this day presented of the state of the nation, I do not despair of this country. There are forces in operation, which must inevitably work the downfall of slavery. “The arm of the Lord is not shortened,” and the doom of slavery is certain. I, therefore, leave off where I began, with hope. While drawing encouragement from the Declaration of Independence, the great principles it contains, and the genius of American Institutions, my spirit is also cheered by the obvious tendencies of the age. Nations do not now stand in the same relation to each other that they did ages ago. No nation can now shut itself up from the surrounding world, and trot round in the same old path of its fathers without interference. The time was when such could be done. Long established customs of hurtful character could formerly fence themselves in, and do their evil work with social impunity. Knowledge was then confined and enjoyed by the privileged few, and the multitude walked on in mental darkness. But a change has now come over the affairs of mankind. Walled cities and empires have become unfashionable. The arm of commerce has borne away the gates of the strong city. Intelligence is penetrating the darkest corners of the globe. It makes its pathway over and under the sea, as well as on the earth. Wind, steam, and lightning are its chartered agents. Oceans no longer divide, but link nations together. From Boston to London is now a holiday excursion. Space is comparatively annihilated. Thoughts expressed on one side of the Atlantic, are distinctly heard on the other. The far off and almost fabulous Pacific rolls in grandeur at our feet. The Celestial Empire, the mystery of ages, is being solved. The fiat of the Almighty, “Let there be Light,” has not yet spent its force. No abuse, no outrage whether in taste, sport or avarice, can now hide itself from the all-pervading light. The iron shoe, and crippled foot of China must be seen, in contrast with nature. Africa must rise and put on her yet unwoven garment. “Ethiopia shall stretch out her hand unto God.” In the fervent aspirations of William Lloyd Garrison, I say, and let every heart join in saying it:

God speed the year of jubilee

The wide world o’er

When from their galling chains set free,

Th’ oppress’d shall vilely bend the knee,

And wear the yoke of tyranny

Like brutes no more.

That year will come, and freedom’s reign,

To man his plundered fights again

Restore.

God speed the day when human blood

Shall cease to flow!

In every clime be understood,

The claims of human brotherhood,

And each return for evil, good,

Not blow for blow;

That day will come all feuds to end.

And change into a faithful friend

Each foe.

God speed the hour, the glorious hour,

When none on earth

Shall exercise a lordly power,

Nor in a tyrant’s presence cower;

But all to manhood’s stature tower,

By equal birth!

That hour will come, to each, to all,

And from his prison-house, the thrall

Go forth.

Until that year, day, hour, arrive,

With head, and heart, and hand I’ll strive,

To break the rod, and rend the gyve,

The spoiler of his prey deprive —

So witness Heaven!

And never from my chosen post,

Whate’er the peril or the cost,

Be driven.