Oberlin Heritage Center Blog

by Ron Gorman, Oberlin Heritage Center volunteer docent, researcher, and trustee
July 23, 2015

In my last blog, I wrote about how Juneteenth became a national celebration of the end of slavery in the United States.  But before there was a Juneteenth, there was the First of August, to celebrate the end of slavery in the British West Indies.  While it may not sound like a big deal to us today, West Indian Emancipation Day, as it was called, was a big deal in early Oberlin and other abolitionist and African American communities.  In an era when American slaveholders were tightening the chains ever tighter on their bondsmen, West Indian Emancipation (which would soon lead to the extinction of legalized slavery throughout the British Empire) was a glimmer of hope just 600 miles from the American mainland.

West Indian Emancipation was the result of the labors of Thomas Clarkson, William Wilberforce, and other British abolitionists who had devoted decades of their lives to the anti-slavery cause.  A short but bloody slave uprising on the West Indian island of Jamaica during Christmas 1831 gave traction to the movement, and finally Parliament decreed that slavery in the British West Indies would be abolished beginning August 1, 1834.   Three of the West Indian islands – Antigua, Montserrat, and Bermuda – would set their slaves free unconditionally on that date, while the other islands would begin a gradual emancipation plan, called “apprenticeship”, that would take several years. [1]

But whereas a bloody slave rebellion had helped lead to the emancipation of slaves in the British Empire, a similar rebellion in the United States at about the same time had exactly the opposite effect.   Nat Turner’s rebellion in Virginia in August, 1831 caused slaveholders to tighten the chains (figuratively speaking) on their slaves all the more.  Discouraged by the turn of events at home, American abolitionists and blacks looked to Britain as a sign of hope.

And so it was that the first August 1st celebration in the United States took place in New York City on August 1, 1834, and abolitionist missionaries, teachers, and reporters flocked to the British West Indies to observe and assist in the emancipation process.   Among the early Americans to arrive there was Oberlin’s own Lane Rebel and future college professor, James Thome, who was commissioned by the American Anti-Slavery Society in 1837 to report on the progress of West Indian Emancipation.  Not surprisingly, Thome reported that Antigua, which had experienced immediate, unconditional emancipation, “is the morning star of our nation, and though it glimmers faintly through a lurid sky, yet we hail it, and catch at every ray as the token of a bright sun which may yet burst gloriously upon us.”   He was less sanguine about the gradual emancipation in the other islands, yet he still insisted “that we are much better off now than we have been for a long time.”   Reports like these caused Arthur Tappan’s anti-slavery newspaper, The Emancipator, upon the completion of the British emancipation process in 1838, to declare that August 1st should be celebrated as a recurring holiday by abolitionists everywhere. [2]

So it was written, and so it was done, with annual celebrations spreading outward from New York and New England over the next several years.  Oberlin’s first August First celebration occurred in 1842 under the leadership of Sabram Cox, an escaped slave who came to Oberlin to obtain an education a few years earlier and would remain the rest of his life as a key community leader.  Assisting Cox was George B. Vashon, a free-born black who two years later would become the first African American to earn a Bachelor’s Degree at Oberlin College and then go on to become a teacher in Haiti (another Carribbean island that achieved emancipation, but in this case by a massive slave uprising in the 1790s).  Also assisting was William P. Newman, another escaped slave and Oberlin College student who would go on to become an educator and minister to the fugitive slave colonies in Canada.  The Oberlin Evangelist described the results of their efforts as follows:

Perhaps there has never been more interest felt, on any public occasion in this place, than at the celebration by the colored people, on the first [of this month].  The anniversary of the emancipation of 800,000 persons held in slavery in the British West Indies, must be a more interesting time to the friends of human rights, than the anniversary of American Independence, so long as the principles of the declaration of that independence are so utterly disregarded by our slave-holding and pro-slavery citizens.  And then this was probably the first effort made by any portion of the colored people of Ohio to show their improvement and the effect of giving them equal rights.  The idea of the celebration originated with, and all the arrangements were made and executed by the colored people, with scarcely a suggestion from others.  And, no doubt, we speak the feelings of the very large audience in attendance, when we say that the whole was conceived and executed with excellent judgment, and good taste.  We heard no expression but that of satisfaction and gratification.

The celebration lasted from morning to evening, with speeches by the organizers as well as Oberlin College President Asa Mahan, Professor John Morgan, and Professor Thome, who told of his personal experiences in the West Indies.  As reported by the Evangelist,  “The large chapel was crowded to excess, and the interest continued to the close, as was manifested by the earnest attention and moistened eye of many in the congregation…  After the meeting, two hundred and fifty persons sat down to a plain free dinner, provided by the colored people, eighty of whom were at the table.  Of these nearly one half had felt the galling chain of slavery.” [3]

The following year would see the celebration return, and the Oberlin Evangelist would once again report that “Throughout the whole, the true principle of equality, the essential brotherhood of man, prevailed, and the effect was most happy on all concerned.”   In 1844, a new leader of the Oberlin African American community and the First of August celebrations would emerge in the person of Oberlin College student William Howard Day.  Although only 18 years old at the time, Day would deliver a stirring address and become the chief organizer of the annual event for the next two years. Invoking the legacy of the African liberator Cinque, whose 1839 mutiny aboard the slave ship Amistad ultimately led to the liberty of its enslaved passengers, Day proclaimed: [4]

I love my country, but never can I sacrifice the rights of man for a love of country.  The truth must be told: our country is guilty – we are guilty, and slavery must be abolished soon, or we may prepare to suffer the consequences.  We have long enough clung to the faint hope of a change; we have long enough listened to the frequest whisper, “Peace, be still”, and now the call is for action.  From the memorable rock of Plymouth, a beacon has been lighted by the fires of liberty.  The irrevocable decree has gone forth from the Supreme Court of the universe – “Proclaim liberty to all the inhabitants thereof.”  If such were the sentiments of the pilgrim fathers, if such be the command of God, liberty we can, and liberty we must have.  If “coming events cast their shadows before”, who can prophesy that the decks of the Amistad and Creole are not the faint sketches of our future history.  If a Cinque or a Washington shall hereafter rise, (which may God forbid) – if our land shall be deluged in blood – if your attention shall be directed to the Southern quarter by the roar of the booming cannon, and the shrieks of the wounded and dying – if devastation and ruin take the place of supposed peace – or if with the burning of villages they shall be enveloped in one common grave – you will be responsible.  You have it in your power to avert it.  The same means used for the abolition of Slavery in the West Indies, will avail now.  Their efforts were few and feeble, but at last they conquered; and with the same well-directed efforts, with the same spirit, and with the dependence on the same God, we shall conquer.

Day would go on to have a long career of anti-slavery and equal rights advocacy, locally, nationally and internationally.  (See my William Howard Day blog.)  Among those listening to Day’s speech that August 1st was a frequent visitor to Oberlin, Mrs. Almira Porter Barnes, from Troy, New York.  Mrs. Barnes was an abolitionist and moral reform activist who was on close terms with the Oberlin College establishment.  She described the day’s events as follows:

… at eight oclock in the morning there was a prayer meeting [and] a number of prayers and addresses were made by both coulored [sic] and white[;] a white gentleman from Jamaca [sic] was present who was a slaveholder untill [sic] a short time previous to Emancipation and gave us some account of the manner in which the day was kept there and the effect it had had upon the slaveholder and the slave.  At three o’clock in the after noon a large assembly met in the church and listened to several addresses from coulored young men that would have done honor to students from any institution in the country.  A dinner was provided by the coulored people and between two and three hundred invitations given including of course the professors families and distinguished strangers like myself.  After partaking of an excellent repast consisting of pyes [sic] cake fruit &c we had some excellent singing and some appropriate remarks by a Mr Hall a Baptist Minister who formerly preached in Rochester and then the invited company dispersed and the tables were filled again with any who were disposed to partake… [5]

The African American organizers of the Oberlin August First celebrations also welcomed participation by women.  Many of the female participants prepared essays that were read to the audience by male proxies, in deference to the contemporary tabboo against women orators sharing the stage with men and speaking before a mixed audience.  In 1846, Oberlin resident Mary Hester Crabb, an emancipated slave, and Oberlin College student Emeline Crooker had their essays read, and the following year, Oberlin College student Antoinette Brown (who would become the first female ordained minister in the United States in 1853) also wrote an essay.  But the event organizers were also amenable to women who would dare to defy the public speaking tabboo.  On August 1, 1846, Oberlin College student Lucy Stone did just that, and in the words of one reporter, “in a clear, full tone, read her own article”. The speech, entitled “Why Do We Rejoice Today?”, was the first in an illustrious speaking career that spanned several decades.  (See my Lucy Stone blog).  The following is an excerpt: [6]

We rejoice to-day, not simply because the genius of freedom is now presiding and scattering blessings, where eight years ago the Demon of slavery brooded; – nor merely that where ignorance and heathenism then prevailed, the light of science and christianity is now dawning; – nor yet because to-day is the anniversary of the moral and political birth-day of eight hundred thousand human beings, – but we rejoice in the grander fact, that in one of the largest and most influential kingdoms of the world, a public sentiment exists which shivers the chains of the slave and lets “the oppressed go free” – which practically recognizes the equal brotherhood and inalienable rights of man…

 

The doom of slavery everywhere is sealed in the public sentiment which caused England to reach out her hand over the broad Atlantic, to lift up from his deep degradation, and make conscious of his manhood, the bondman pining there.  The influence of that event will be wide as the world, and longer than the stream of time.

But as Oberlinites and abolitionists found hope and cheer in the example set by the British, the political leaders of the American slaveholding states had a vastly different view of the situation.  To them West Indian emancipation was a catastrophe like none other, to be avoided at all costs.  Just months before William Howard Day delivered his first August 1st address, and as Thomas Clarkson and other British abolitionists were turning their attention towards worldwide abolition, U.S. Secretary of State John C. Calhoun, one of the South’s most powerful slaveholders, wrote to the British Foreign Minister and warned him that if Britain were to “succeed in accomplishing in the United States, what she avows to be her desire and the object of her constant exertions to effect throughout the world, so far from being wise or humane, she would involve in the greatest calamity the whole country.”  The following year, South Carolina Governor James Hammond went a step further in a scathing letter to Clarkson himself, declaring that the anti-slavery agitation of recent years had served only to drive American slaveholders into “a close examination of the subject in all its bearings, and the  result had been an universal conviction that in holding Slaves we violate no law of God – inflict no injustice on any of his creatures – while the terrible consequences of emancipation to all parties and the world at large, clearly revealed to us, make us shudder at the bare thought of it.”  Even fifteen years later, as Alabama prepared to secede from the Union on the eve of the Civil War, Alabama secession commissioner Stephen Hale warned the Governor of Kentucky that if secession failed, “the dark pall of barbarism must soon gather over our sunny land, and the scenes of West India emancipation, with its attendant horrors and crimes (that monument of British fanaticism and folly), be re-enacted in our own land upon a more gigantic scale.” [7]

Clearly the road to Juneteenth in the United States would be a vastly more difficult path than the road to August 1st had been in the British Empire.  But with the British example before it,  Oberlin would stay the course through many more August 1st commemorations.  Even as late as August 1, 1862, in the midst of bloody civil war, at a meeting chaired by Oberlin College graduate Elias Toussaint Jones, its “citizens irrespective of color” would resolve:

That this day – the memorial day of Freedom to 800,000 slaves in the West Indies – was the first instalment [sic] in modern times of the redeeming power of true Christian civilization upon the destinies of the oppressed; that the work begun then and there still progresses and cannot cease till the same power shall have pervaded every Christian nation, not excepting our own; that we have unmistakeable indications that God is moving his almighty agencies towards this result; that the insane rebellion of the South was permitted and will be over-ruled of God to this end, and that a thousand lesser subordinate events conspire to assure us that the day of universal emancipation in this country is at hand. [8]

Eight weeks later President Lincoln would unveil to the nation his Preliminary Emancipation Proclamation.

 

SOURCES CONSULTED:

“First of August – Colored People”, The Oberlin Evangelist, August 17, 1842, p. 5

“The First of August”, The Oberlin Evangelist, August 16, 1843, p. 7

“The First of August”, The Oberlin Evangelist, August 14, 1844, p. 7

“Emancipation in the West Indies. Slavery in America”, The Oberlin Evangelist, Nov 6, 1844, p. 3

“First of August”, The Oberlin Evangelist, August 14, 1845, p. 6

“First of August in Oberlin”, The Oberlin Evangelist, August 19, 1846, p. 6

“Jamaica”, The Oberlin Evangelist, August 18,1847, p. 6

“First of August”, The Oberlin Evangelist, August 18,1852, pp. 6-7

“Annual Report of the Female A. S. Soc”, The Oberlin Evangelist, August 15,1855, p. 7

“First of August in Oberlin”, The Oberlin Evangelist, July 30, 1862, p. 7

“First of August in Oberlin (Concluded from our last)”, The Oberlin Evangelist, August 13, 1862, pp. 5-6

“Why do we rejoice to-day?”, Anti-Slavery Bugle, November 27, 1846, p. 3

Almira Porter Barnes to Mrs. Laura Willard, August 12, 1844, Oberlin College Archives, Robert S. Fletcher collection, RG30/24, Box 3, Folder: “Correspondence – Misc pre-1865”

Dr. John Oldfield, “British Anti-Slavery“, February 17, 2011, BBC

James A. Thome, Joseph Horace Kimball, Emancipation in the West Indies

Benjamin Quarles, Black Abolitionists

Todd Mealy, Aliened American: A Biography of William Howard Day, 1825-1865, Volume 1

“Celebration of the Disenfranchised Americans of Oberlin, Ohio, First of August, 1846”, Oberlin College Archives, Oberlin File, RG21, Series XI, Box 2

John C. Calhoun, letter to Mr. Pakenham, April 18, 1844, Proceedings of the Senate and Documents Relative to Texas, from which the Injunction of Secrecy Has Been Removed, p. 53

James Henry Hammond to Thomas Clarkson, March 24, 1845, The Pro-Slavery Argument: as Maintained by the Most Distinguished Writers of the Southern States, pp. 169-170

Stephen F. Hale, letter to Gov. B. McGoffin of Kentucky, December 27, 1860, Official Records of the Rebellion, Series 4, Volume 1, p. 9

Gale L. Kenny, Contentious Liberties: American Abolitionists in Post-Emancipation Jamaica

John Stauffer, “American Responses to British Emancipation: The Problem of Progress“, Third Annual Gilder Lehrman Center International Conference at Yale University, October 25-28, 2001

Kevin O’Brien Chang, “Sam Sharpe – Emancipation Hero“, July 27, 2012, The Gleaner

Lucy Stone to “Dear Father and Mother”, August 16, 1846, Oberlin College Archives, Robert S. Fletcher collection, RG30/24, Box 10, Folder 2

Carol Lasser and Marlene Deahl Merrill, ed., Friends & Sisters: Letters Between Lucy Stone and Antoinette Brown Blackwell, 1846-93

Roland M. Baumann, “A Voice Beneath History: the Story of Mary Hester Crabb”, presentation at Oberlin Public Library, February 1, 2014

William Cheek and Aimee Lee Cheek, John Mercer Langston and the Fight for Black Freedom, 1829-65

Robert Samuel Fletcher, A History of Oberlin College From its Foundation through the Civil War, volume 1

General Catalogue of Oberlin College: 1833- 1908

“Minority Student Records“, Oberlin College Archives, RG 5/4/3

 

FOOTNOTES:

[1] Kenny, pp. 55-56

[2] Quarles, pp. 123, 124; Thome, pp. 209, 478

[3] Oberlin Evangelist, August 17, 1842

[4] Oberlin Evangelist, August 16, 1843; Mealy, pp. 123-124; “Celebration”; Oberlin Evangelist, Nov 6, 1844

[5] Barnes

[6] Baumann; “Celebration”; Lasser, p. 24; Stone to “Dear Father and Mother”; “Why do we rejoice to-day?”

[7] Calhoun; Hammond; Hale

[8] Oberlin Evangelist, July 30, 1862

by Ron Gorman, Oberlin Heritage Center volunteer docent

In 1850, a young African American couple from Oberlin,  acclaimed as up-and-coming spokespersons against slavery and racial injustice, gazed with optimism towards a future of bright hope for themselves, their race, and their country.  But as they took their leave of Oberlin to spread that hope through Ohio and the nation, they could little imagine the disappointment and disillusion they would suffer over the next several years. In the long run they would see their efforts rewarded, but only after a temporary separation from their country and a permanent separation from each other.  Their names were William Howard Day and Lucie Stanton.

William Howard Day
(courtesy University of North Carolina at Chapel Hill)

William Howard Day came to Oberlin in 1843 at the age of 17, where he enrolled in the collegiate program at Oberlin College.  He brought with him a strong disdain for slavery and racial injustice, learned from his mother, who had escaped from slavery in upstate New York and settled in Manhattan.  It was there, as a nine year old boy, that William witnessed the terrible race riots that wreaked havoc on Reverend Charles G. Finney’s chapel and the home of abolitionist Lewis Tappan.  But now, attending the college that Finney and Tappan had done so much to turn into an abolitionist stronghold, William wasted no time in making his mark. [1]

He became close friends with George Vashon, who in 1844 would become the first black student to receive a Bachelor’s Degree from Oberlin College, and Sabram Cox, another African American who was one of Oberlin’s most important Underground Railroad operatives.   Working closely with Vashon and Cox, William became a leading orator and organizer of the Oberlin black community.  On August 1, 1844, as Oberlin’s black citizens celebrated their third annual observance of the anniversary of British emancipation in the West Indies, William stood before the crowd to “commemorate the emancipation of eight hundred thousand of our fellow men from the galling yoke of slavery” and urged his “‘Colored friends [to] struggle on – struggle on!  Be not despondent, we shall at last conquer.”  The audience listened to William’s speech with such “great interest” that they requested it be reprinted in the Oberlin Evangelist. [2]

During the long winter recesses between semesters, William would travel to Canada and teach in the many black settlements founded there by refugees from American slavery.  He also found employment in Oberlin during the school months as a typesetter for the Oberlin Evangelist.  And as new students enrolled in Oberlin College, he developed new friendships.  Among these were Charles and John Mercer Langston, and Lawrence W. Minor, all of whom would become important contributors to Oberlin’s black community.  Another new friendship was with Lucie Stanton. [3]

Lucie (often spelled Lucy) came to Oberlin in 1846, William’s senior year.  She had been raised in Cleveland in a home that was a station on the Underground Railroad.  In Cleveland she attended public school with white children, but eventually she was forced, “heart-broken”, to leave because of her race.  It was against state law at that time for black children to attend public school, so her stepfather, a wealthy African American barber, started his own private school in Cleveland, which Lucie attended.  Thus Lucie, like William, came to Oberlin highly conscious of American racism and slavery.  She and William naturally gravitated towards each other and began a courtship that would last several years. [4]

William graduated in 1847, becoming the third black student to earn a Bachelor’s Degree from Oberlin College.  He was chosen to give a commencement address, which he entitled “The Millenium of Liberty” and was reprinted in the Oberlin Evangelist. [5]  William remained in Oberlin after graduating, continuing to work for the Evangelist, and helping to organize Oberlin’s “vigilance committee”- black residents that would protect the community against “men-thieves”.  In 1848, William, together with Sabram Cox, Lawrence Minor, John Watson, and Harlow H. Pease (the white nephew of Oberlin’s first resident, Peter Pindar Pease) called together a “Meeting of Colored Citizens” of Lorain County, where they passed eleven resolutions, including: [6]

1. Resolved, That we the colored citizens of Lorain county hereby declare, that whereas the Constitution of our common country gives us citizenship, we hereby, each to each, pledge ourselves to support the other in claiming our rights under the United States Constitution, and in having the laws oppressing us tested…

4. Resolved, That we still adhere to the doctrine of urging the slave to leave immediately with his hoe on his shoulder, for a land of liberty…

5. Resolved, That we urge all colored persons and their friends, to keep a sharp look-out for men-thieves and their abettors, and to warn them that no person claimed as a slave shall be taken from our midst without trouble… [7]

William was making a name for himself as a superb organizer and orator, and he would be a driving force in local, state and national black civil rights/anti-slavery conventions for the next decade.  In January, 1849, at the “State Convention of the Colored Citizens of Ohio” in Columbus, William delivered a speech in the Hall of Representatives of the Ohio General Assembly, becoming the first black person to address a session of that body.  It was an important milestone for Ohioans and for 23-year-old William, as he urged the Assembly to repeal Ohio’s notoriously discriminatory “Black Laws”:

We believe … that every human being has rights in common, and that the meanest of those rights is legitimately beyond the reach of legislation, and higher than the claims of political expediency…

We ask for equal privileges, not because we would consider it a condescension on your part to grant them – but because we are MEN, and therefore entitled to all the privileges of other men in the same circumstances…

We ask for school privileges in common with others, for we pay school taxes in the same proportion.

We ask permission to send our deaf and dumb, our lunatic, blind, and poor to the asylums prepared for each.

We ask for the repeal of the odious enactments, requiring us to declare ourselves “paupers, vagabonds, or fugitives from justice,” before we can “lawfully” remain in the State.

We ask that colored men be not obliged to brand themselves liars, in every case of testimony in “courts of justice” where a white person is a party…

We ask that we may be one people, bound together by one common tie, and sheltered by the same impartial law…

Let us … inform our opposers that we are coming – coming for our rights – coming through the Constitution of our common country – coming through the law – and relying upon God and the justice of our cause, pledge ourselves never to cease our resistance to tyranny, whether it be in the iron manacles of the slave, or in the unjust written manacles for the free. [8]

Ohio’s Black Laws had been in effect since the early days of statehood and had survived multiple attempts at repeal.  But William’s timing was perfect in 1849.  It so happened that the General Assembly was deadlocked between representatives of the Democratic and Whig parties, with a handful of abolitionist members of the new anti-slavery Free Soil Party holding the balance of power – and willing and able to wield that power effectively.  And so, less than a month after William’s passionate appeal, the General Assembly voted by an overwhelming majority to repeal most of the Black Laws, and to permit public schooling of black children (albeit racially segregated, for the most part).  It was a significant step forward for Ohio, and a major victory for William. [9]

But William wasn’t the only one achieving major breakthroughs during this period of time.  Back at Oberlin College, Lucie was elected the first black President of the Ladies’ Literary Society in 1850, and then became the first African American woman in the country to earn a college degree.  Lucie also was chosen to deliver a commencement address, which was also reprinted in the Oberlin Evangelist.  With a “charming voice, modest demeanor, appropriate pronunciation and graceful cadences”, she delivered “A Plea for the Oppressed”: [10]

Dark hover the clouds. The Anti-Slavery pulse beats faintly. The right of suffrage is denied. The colored man is still crushed by the weight of oppression. He may possess talents of the highest order, yet for him is no path of fame or distinction opened. He can never hope to attain those privileges while his brethren remain enslaved. Since, therefore, the freedom of the slave and the gaining of our rights, social and political, are inseparably connected, let all the friends of humanity plead for those who may not plead their own cause…

Truth and right must prevail. The bondsman shall go free. Look to the future! Hark! the shout of joy gushes from the heart of earth’s freed millions! It rushes upward. The angels on heaven’s outward battlements catch the sound on their golden lyres, and send it thrilling through the echoing arches of the upper world. How sweet, how majestic, from those starry isles float those deep inspiring sounds over the ocean of space! Softened and mellowed they reach earth, filling the soul with harmony, and breathing of God–of love–and of universal freedom. [11]

And so with boundless optimism, Lucie left Oberlin and found employment in Columbus, teaching in the newly established public schools for black children, while William moved to Cleveland, where he became a correspondent for an anti-slavery newspaper called the Daily True Democrat and was active in the Cleveland vigilance committee, assisting refugees from slavery.  He also remained active in conventions, and in 1851 he took aim at the Ohio Constitution and its restriction of voting rights to “white male inhabitants” only. [12]

The discriminatory word “white” in the Ohio Constitution had been a target of progressives for decades, even though the Ohio courts had since diluted it to the point that light-skinned black men like William could now vote in some localities.  Even so, William set his sights at eliminating the word completely, and a state Constitutional Convention held in 1850-1851 gave him just that opportunity.  A “State Convention of Colored Men” was held concurrently in Columbus, and William was given the chance to address both conventions simultaneously in January, 1851.  Using statistics compiled by John Mercer Langston, William told the conventions: [13]

We respectfully represent to you, that the continuance of the word “white” in the Ohio State Constitution, by which we are deprived of the privilege of voting for men to make laws by which we are to be governed, is a violation of every principle [of our fathers of the revolution]…

Again, colored men are helping, through their taxes, to bear the burdens of the State, and we ask, shall they not be permitted to be represented?…  In returns from nineteen counties represented, we find the value of real estate and personal property belonging to colored persons in those counties, amounting to more than three millions of dollars…  [We] think the amount above specified, certainly demands at your hands some attention, so that while colored men bear cheerfully their part of the burdens of the State, they may have their part of the blessings…

We ask, Gentleman, in conclusion, that you will place yourselves in our stead,- that you will candidly consider our claim, and as justice shall direct you, so to decide.  In your hands, our destiny is placed.  To you, therefore, we appeal.  We look to you “To give us our rights – for we ask for nothing more.” [14]

But this time William’s timing wasn’t so good.  In fact, it was off by decades.  The delegates of the Constitutional convention voted overwhelmingly to retain the word “white” in the new Constitution.

It was the first of a long string of disappointments, but still William and Lucie battled on.  In 1852 they joined in matrimony and Lucie returned to Cleveland.  In 1853, William started his own newspaper, The Aliened American, the first African American newspaper in Ohio.  The paper employed a highly impressive and “intelligent corps of male and female correspondents”, which included Lucie, who wrote a fictional story for the first issue about an enslaved brother and sister.  The story, entitled “Charles and Clara Hayes”, has been recognized as “the first instance of published fiction by a black woman”.  The Aliened American dealt with local and state racial issues, but William also tackled national issues, including in his first issue an editorial rebuttal of President Franklin Pierce’s recent inaugural address:  “The President forgot, or if he did not forget, cared not to remember, that the South, for whom he was pleading, tramples every day upon the Constitutional rights of free citizens.” [15]

But the trampling of Constitutional rights, by the North as well as the South, was taking its toll.  In 1854, the Ohio General Assembly expelled William from the Senate press gallery largely because of his race.  (See my Oberlin Commenst this War! blog)  In 1850 the U.S. Congress passed the notorious Fugitive Slave Law, and the Pierce Administration now demonstrated the lengths the government would go to in order to enforce it when they sent “several companies of marines, cavalry and artillery” to Boston to rendition a single fugitive, Anthony Burns.  And the United States Congress overturned the long-respected Missouri Compromise by allowing slavery into U.S. territories that had been guaranteed free.  William, who had been criticized by some of the more militant black leaders for  “wrap[ping] the stars and stripes of his country around him”, began to take a more militant stance himself.  The crowning blow came in 1856, when William and Lucie were returning from a trip to the black settlements in Canada and ended up making the long journey by train and wagon because they were denied a berth on a Michigan passenger boat due to the color of their skin.  The incident, and the ensuing unsuccessful lawsuit against the boat operator, devastated William emotionally and financially, and crushed his remaining faith in American justice. [16]

And so it was, in 1856, that William and Lucie joined thousands of other refugees from American racial oppression and relocated to Canada.  There they had a child and took an active role in helping the Canadian vigilance committees protect even Canadian blacks from being kidnapped into American slavery.  In 1858, when the radical white Ohio abolitionist, John Brown, visited Canada to recruit support for a planned slave insurgency in the heart of the American south, William agreed to print his “Provisional Constitution” for him, but refused to participate any further. [17]  (An original Day print of this document recently fetched $22,800 at auction.)

In 1859 William sailed to Britain to solicit financial support “to establish a Press … for the special benefit of the Fugitive Slaves and coloured population” of Canada.  He was still there when the American Civil War broke out in 1861, and so he also urged the British people to reject the Confederacy and support the Union.  But he also solicited funds for a new colonization effort in Africa led by his militant friend, Martin Delany. [18]

The long separation from his wife, however – leaving her to raise their child alone – irreparably damaged their marriage.  When President Lincoln issued his Emancipation Proclamation in 1863, the Days found faith enough in the United States to return and dedicate themselves to the advancement of the freedmen, but they would go in separate directions.  William became a superintendent of schools for the Freedmen’s Bureau and ultimately President of the Harrisburg, Pennsylvania school board.  Lucie had to overcome the Victorian-era stigma of being a single mother (you can read about her trials and tribulations here), but she eventually fulfilled a long-term ambition “to go South to teach”, teaching black children in Georgia and Mississippi.  After finalization of the divorce, she remarried, and under the name of Lucie Stanton Sessions was an active officer of the Women’s Relief Corps and a local temperance society. [19]

Lucie Stanton Sessions in her later years

Although the boundless, youthful optimism of their Oberlin days may have been tempered, both Lucie and William continued to “struggle on” and dedicated their lives to the cause of “universal freedom.”

Sources consulted:

Todd Mealy, Aliened American: A Biography of William Howard Day: 1825 to 1865, Volume 1

Stephen Middleton, The Black Laws: Race and the Legal Process in Early Ohio

Frank Uriah Quillin, The Color Line in Ohio: A History of Race Prejudice in a Typical Northern State

Samuel J. May Anti-Slavery Collection; State Convention of the Colored Citizens of Ohio, “Minutes and Address of the State Convention of the Colored Citizens of Ohio, Convened at Columbus, January 10th, 11th, 12th, & 13th, 1849”

State Convention of Colored Men, “Address to the Constitutional convention of Ohio / from the State convention of colored men, held in the city of Columbus, Jan. 15th, 16th, 17th, and 18th, 1851”

Ellen NicKenzie Lawson with Marlene D. Merrill, The Three Sarahs: Documents of Antebellum Black College Women

“Meeting of Colored Citizens”, The Liberator, March 2, 1849, Vol XIX, No. 9, Page 1

The Oberlin Evangelist (see footnotes for specific issues)

C. Peter Ripley, et al, ed., The Black Abolitionist Papers, Volume IV, The United States, 1847-1858

C. Peter Ripley, et al, ed., The Black Abolitionist Papers, Volume II, Canada, 1830-1865

William Cheek, John Mercer Langston and the Fight for Black Freedom, 1829-65

William M. Mitchell, The Underground Railroad from Slavery to Freedom

Victor Ullman, Look to the North Star; a life of William King

“Ohio Constitution of 1803 (Transcript)”, Ohio History Central

James M. McPherson, Battle Cry of Freedom

Oberlin Heritage Center; Harlow Pease, “Harlow Pease (1828-1910)”

General catalogue of Oberlin college, 1833 [-] 1908, Oberlin College Archives

“Catalogue and Record of Colored Students,” 1835-62, RG 5/4/3 – Minority Student Records, Oberlin College Archives

Robert Samuel Fletcher, A history of Oberlin College: from its foundation through the Civil War, Volume 1

 

Footnotes:

[1] Mealy, pp. 47-50
[2] Mealy, pp. 120-121; Oberlin Evangelist, Nov 6, 1844
[3] Mealy, pp. 121-126
[4] Lawson, pp. 190-191
[5] “Catalogue and Record”; Oberlin Evangelist, Oct. 13, 1847
[6] Mealy, pp. 134, 146; Oberlin Heritage Center
[7] “Meeting of Colored Citizens”
[8] Samuel J. May Anti-slavery collection
[9] Quillin, pp. 39-40
[10] Lawson, pp. 192-193; Oberlin Evangelist, Nov 6, 1850
[11] Oberlin Evangelist, Dec 17, 1850
[12] Mealy, pp. 169-172; “Ohio Constitution”
[13] Ripley, Vol. IV,  p. 225; Cheek, p. 153
[14] “Address to the Constitutional convention”
[15] Ripley, Vol. IV, pp. 215, 150; Lawson, pp. 196-197
[16] McPherson, p. 119; Ripley, Vol. IV, p. 75; Mealy, pp. 238-243
[17] Mealy, pp. 268, 277
[18] Mitchell, pp. 171-172; Mealy, p. 316
[19] Lawson, pp. 198-201