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One of the most famous and admired African-American women in U.S. history, Sojourner Truth sang, preached, and debated at camp meetings across the country, led by her devotion to the antislavery movement and her ardent pursuit of women's rights. Born into slavery in 1797, Truth fled from bondage some 30 years later to become a powerful figure in the progressive movements reshaping American society.
This remarkable narrative, first published in 1850, offers a rare glimpse into the little-documented world of Northern slavery. Truth recounts her life as a slave in rural New York, her separation from her family, her religious conversion, and her life as a traveling preacher during the 1840s. She also describes her work as a social reformer, counselor of former slaves, and sponsor of a black migration to the West.
A spellbinding orator and implacable prophet, Truth mesmerized audiences with her tales of life in bondage and with her moving renditions of Methodist hymns and her own songs. Frederick Douglass described her message as a "strange compound of wit and wisdom, of wild enthusiasm, and flint-like common sense." This inspiring account of a black woman's struggles for racial and sexual equality is essential reading for students of American history, as well as for those interested in the continuing quest for equality of opportunity.
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DOVER THRIFT EDITIONS
GEVERAL EDITOR: PAUL NECRI
Copyright
Introduction copyright © 1997 by Dover Publications, Inc.
All rights reserved.
Bibliographical Note
This Dover edition, first published in 1997, is an unahridged relublication of the work first published in 1850. the introduction has been specially prepared for this edition.
Library of Congress Cataloging-in-Publication Data
Gilbert, Olive.
Narrative of Sojourner Truth / Sojourner Truth. p. cm.—(Dover thrift editions)
Written by Olive Gilbert, based on information provided by Sojourner Truth.
Republication of the work first published in 1850. The introduction has been specially prepared for this edition.
—Verso t.p.
9780486111247
1. Truth, Sojourner, d. 1883. 2. Afro-American abolitionists—Biography. 3. Abolitionists—United States—Biography. 4. Social reformers—United States—Biography. I. Truth, Sojourner, d. 1883. II. Title. III. Series.
E18.97.T8G55 1997
305.5’67092—dc21 97—20938
[B] CIP
Manufactured in the United States by Courier Corporation
29899X11
www.doverpublications.com
Table of Contents
Title Page
Copyright Page
Introduction
Narrative of Sojourner Truth
The tradition of all the dead generations weighs like a nightmare on the brain of the living,
wrote Karl Marx. More than a hundred years after the Emancipation Proclamation, the racist heritage of slavery still weighs heavily upon the conscience of white America and upon the bodies and souls of black America. If we marvel, then, at the power of will and vision that allowed postslavery freedom fighters like Rosa Parks, Martin Luther King, and Malcolm X to defy this oppressive burden of history, to stand erect and inspire thousands of followers to do likewise, we can barely imagine the herculean force of character summoned by slaves such as Nat Turner, Frederick Douglass, Harriet Tubman, and Sojourner Truth in throwing off the crushing weight of outright bondage.
Narrative of Sojourner Truth is the record of one such small miracle of indomitability, one that eventually gathered enough force to touch a broad public in the antislavery, temperance, and women’s rights movements. Originally named Isabella Baumfree, Sojourner Truth was born into slavery in 1797 in Ulster County, New York, on the estate of a Dutch family, the Hardenberghs (she grew up speaking no English, only the Dutch she acquired from her masters). At the regular evening religious services conducted by her mother, Isabella imbibed the heady mixture of African animism and mystical Christianity that inspired her lifelong religious quest. In 1808 she was sold to John Neely, an English-speaking master who frequently beat her because of her imperfect understanding of his English commands. Isabella’s prayers for deliverance were answered when she was sold to Martin Scriver, who owned a Dutch tavern, where the saturnalian ambience seems to have led her temporarily astray from her religious calling. In 1810 she was purchased for seventy pounds by John Dumont, on whose estate she spent the next sixteen years cooking, cleaning, weaving, and working the fields. Strong in body as well as spirit, the tireless, six-foot Isabella discharged her duties with such thoroughness and skill that Dumont commented that his Bell
was "better to me than a man—for she will do a good family’s washing in the night, and be ready in the morning to go into the field, where she will do as much at raking and binding as my best hands." Withal, she still managed to bear five children to the older slave she was forced to marry.
The year 1826 was a pivotal one for Isabella, thrusting her out of bondage and into her calling as a preacher-activist. That year New York passed a law emancipating all slaves in the state beginning in 1827. When Dumont reneged on his promise to free Isabella early, she seized her own freedom, fleeing the Dumont estate in 1826 with her youngest child and finding refuge and employment in the household of a Quaker couple, the Van Wagenens, whose name she took. In the summer of 1827, during Pinkster time (an annual religious festival observed by African-Dutch slaves), Isabella claimed to have undergone a religious epiphany that put her thenceforth in direct communication with God and set her on her evangelical path; she joined the Methodist Church and the Zion African Church and began preaching at local congregations. Ranging the moral imperatives of her faith against the machinery of oppression, she launched her career as an activist by successfully suing for the return of her son Peter, who had been sold into slavery across state lines in violation of New York State law.
In 1829 Isabella moved to New York City, where she spent the ensuing decade working as a domestic and pursuing her religious interests. Beguiled by the animistic, mystical preachings of the self-proclaimed prophet Matthias, in 1832 Isabella joined his Zion Hill sect, which dissolved in 1835 amid scandals over wife-swapping and suspicions of foul play in the sudden demise of Matthias’s patron, Elijah Pierson.
Emerging from profound grief over the death of her son Peter in 1843, Isabella felt a renewed summons to spread God’s word as an itinerant preacher. She changed her name to Sojourner Truth, packed her worldly estate into a pillowcase, and ventured out from New York City (the second Sodom,
she called it) on her evangelical odyssey. That year illness led her to a convalescence at a utopian community in Northampton, Massachusetts, where her meetings with William Lloyd Garrison and Frederick Douglass inspired her to join them on the abolitionist lecture circuit. Seizing her audiences with her powerful opening—Children, I talk to God and God talks to me!
—she became a major attraction with her impassioned advocacy of black freedom, women’s rights, and temperance. As her renown grew, a sympathetic white woman, Olive Gilbert, helped the illiterate Sojourner to record her remarkable life in writing in the Narrative of Sojourner Truth, which first appeared in 1850 and was reprinted with supplementary materials in 1878, 1881, and 1884.
Her oratorical prowess prompted a journalist to comment, This unlearned African woman has magnetic power over an audience perfectly astounding.
At a prewar abolitionist meeting Frederick Douglass suggested that blacks might consider violence as an antislavery tactic; Sojourner Truth mounted the podium and responded, Be careful, Frederick, is God dead?
According to one observer, the impact of these few words was perfectly electrical, and thrilled through the whole house, changing as by a flash the whole feeling of the audience.
When hecklers at another meeting shouted that she was too forceful to be a woman, she silenced them by baring her breasts.
Her greatest oratorical triumph occurred at a women’s rights convention in 1851. Many of the women there contested her right to address the convention, fearing that press attention to a nigger
would alienate public support for their cause. Nevertheless, the chair of the meeting, Mrs. Frances D. Gage, was steadfast under fire. In her own words,
I rose and announced Sojourner Truth,
and begged the audience to keep silence for a few moments. The tumult subsided at once, and every eye was fixed on this almost Amazon form, which stood nearly six feet high, head erect, and eye piercing the upper air, like one in a dream. At her first word, there was a profound hush. She spoke in deep tones, which, though not loud, reached every ear in the house, and way through the throng and the doors and windows.
Here, in part, are the words Sojourner Truth spoke that day:
Nobody eber help me into carriages, or ober mud puddles, or gives me any best place [and raising herself to her full height and her voice to a pitch like rolling thunder, she asked] and ar‘n’t I a woman? Look at me! Look at my arm! [And she bared her right arm to the shoulder, showing her tremendous muscular power.] I have plowed, and planted, and gathered into barns, and no man could head me—and ar‘n’t I a woman? I could work as much and eat as much as a man (when I could get it), and bear de lash as well—and ar‘n’t I a woman?
The hecklers were utterly disarmed. In Gage’s words, She had taken us up in her strong arms and carried us safely over the slough of difficulty, turning the whole tide in our favor. I have never in my life seen anything like the magical influence that subdued the mobbish spirit of the day and turned the jibes and sneers of an excited crowd into notes of respect and admiration.
During the Civil War Sojourner Truth busied herself nursing wounded soldiers and collecting food and clothing. Her growing national reputation resulted in a tribute, titled The Libyan Sybil,
by Harriet Beecher Stowe in the Atlantic Monthly in 1863. In October 1864 Lincoln invited her to the White House. During her stay in Washington, D.C., she became one of the first freedom riders,
mounting a successful challenge to segregation on streetcars. In the postwar years her focus shifted to guiding Southern blacks to the West in an effort to create a domain of black self-determination. She moved to Battle Creek, Michigan, where she died on November 26, 1883.
Although Sojourner Truth’s life fascinates as personal drama, it is even more compelling as a moral and spiritual odyssey. In heartening contrast to our own culture of complaint,
in which the idea of human solidarity seems lost in the clamor of victim groups competing for attention and entitlement, Sojourner Truth grew to understand that her personal quest for freedom was meaningful only as a moment in a larger struggle against the burden of injustice. This book, her testament, shows how one resilient spirit can serve as a lever that helps to lift a whole world of oppression.
WILLIAM KAUFMAN
Narrative of Sojourner Truth
The subject of this biography, Sojourner Truth, as she now calls herself, but whose name originally was
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