A Key to Uncle Tom's Cabin: Documents on Slavery. Гарриет Бичер-Стоу

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      The whole family escaped. John Hunn and John Garret were brought up to trial for having practically fulfilled these words of Christ which read, “I was a stranger and ye took me in, I was sick and in prison and ye came unto me.” For John Hunn’s part of this crime, he was fined two thousand five hundred dollars, and John Garret was fined five thousand four hundred. Three thousand five hundred of this was the fine for hiring a hack for them, and one thousand nine hundred was assessed on him as the value of the slaves! Our European friends will infer from this that it costs something to obey Christ in America, as well as in Europe.

      After John Garret’s trial was over, and this heavy judgment had been given against him, he calmly rose in the court-room, and requested leave to address a few words to the court and audience.

      Leave being granted, he spoke as follows:

      I have a few words which I wish to address to the court, jury and prosecutors, in the several suits that have been brought against me during the sittings of this court, in order to determine the amount of penalty I must pay for doing what my feelings prompted me to do as a lawful and meritorious act; a simple act of humanity and justice, as I believed, to eight of that oppressed race, the people of color, whom I found in the Newcastle jail, in the 12th month, 1845. I will now endeavor to state the facts of those cases, for your consideration and reflection after you return home to your families and friends. You will then have time to ponder on what has transpired here since the sitting of this court, and I believe that your verdict will then be unanimous, that the law of the United States, as explained by our venerable judge, when compared with the act committed by me, was cruel and oppressive, and needs remodelling.

      Here follows a very brief and clear statement of the facts in the case, of which the reader is already apprized.

      After showing conclusively that he had no reason to suppose the family to be slaves, and that they had all been discharged by the judge, he nobly adds the following words:

      Had I believed every one of them to be slaves, I should have done the same thing. I should have done violence to my convictions of duty, had I not made use of all the lawful means in my power to liberate those people, and assist them to become men and women, rather than leave them in the condition of chattels personal.

      I am called an Abolitionist; once a name of reproach, but one I have ever been proud to be considered worthy of being called. For the last twenty-five years I have been engaged in the cause of this despised and much-injured race, and consider their cause worth suffering for; but, owing to a multiplicity of other engagements, I could not devote so much of my time and mind to their cause as I otherwise should have done.

      The impositions and persecutions practised on those unoffending and innocent brethren are extreme beyond endurance. I am now placed in a situation in which I have not so much to claim my attention as formerly; and I now pledge myself, in the presence of this assembly, to use all lawful and honorable means to lessen the burdens of this oppressed people, and endeavor, according to ability furnished, to burst their chains asunder, and set them free; not relaxing my efforts on their behalf while blessed with health, and a slave remains to tread the soil of the state of my adoption—Delaware.

      After mature reflection, I can assure this assembly it is my opinion at this time that the verdicts you have given the prosecutors against John Hunn and myself, within the past few days, will have a tendency to raise a spirit of inquiry throughout the length and breadth of the land, respecting this monster evil (slavery), in many minds that have not heretofore investigated the subject. The reports of those trials will be published by editors from Maine to Texas and the far West; and what must be the effect produced? It will, no doubt, add hundreds, perhaps thousands, to the present large and rapidly increasing army of abolitionists. The injury is great to us who are the immediate sufferers by your verdict; but I believe the verdicts you have given against us within the last few days will have a powerful effect in bringing about the abolition of slavery in this country, this land of boasted freedom, where not only the slave is fettered at the South by his lordly master, but the white man at the North is bound as in chains to do the bidding of his Southern masters.

      In his letter to the writer John Garret adds, that after this speech a young man who had served as juryman came across the room, and taking him by the hand, said:

      “Old gentleman, I believe every statement that you have made. I came from home prejudiced against you, and I now acknowledge that I have helped to do you injustice.”

      Thus calmly and simply did this Quaker confess Christ before men, according as it is written of them of old—“He esteemed the reproach of Christ greater riches than all the treasures of Egypt.”

      Christ has said, “Whosoever shall be ashamed of me and my words, of him shall the Son of Man be ashamed.” In our days it is not customary to be ashamed of Christ personally, but of his words many are ashamed. But when they meet Him in judgment they will have cause to remember them; for heaven and earth shall pass away, but His word shall not pass away.

      Another case of the same kind is of a more affecting character.

      Richard Dillingham was the son of a respectable Quaker family in Morrow County, Ohio. His pious mother brought him up in the full belief of the doctrine of St. John, that the love of God and the love of man are inseparable. He was diligently taught in such theological notions as are implied in such passages as these: “Hereby perceive we the love of God, because he laid down his life for us; and we ought also to lay down our lives for the brethren.—But whoso hath this world’s goods and seeth his brother have need and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?—My little children, let us not love in word and in tongue, but in deed and in truth.”

      In accordance with these precepts, Richard Dillingham, in early manhood, was found in Cincinnati teaching the colored people, and visiting in the prisons and doing what in him lay to “love in deed and in truth.”

      Some unfortunate families among the colored people had dear friends who were slaves in Nashville, Tennessee. Richard was so interested in their story, that when he went into Tennessee he was actually taken up and caught in the very fact of helping certain poor people to escape to their friends.

      He was seized and thrown into prison. In the language of this world he was imprisoned as a “negro-stealer.” His own account is given in the following letter to his parents:

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