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Mr. Sands assured Harriet that he would care for Harriet and her child. Five days later, Dr. Flint demanded to know if the free Black man whom she had wanted to marry was the father of her child. Harriet confidently answered that, while she had sinned against God and herself, she had committed no sin against Dr. Flint. Furious, Dr. Flint told her Mrs. Flint had forbidden her from the house. When Dr. Flint asked if the father of her child was White or Black, Harriet refused to answer. In exchange for her having no more communication with the father of her child, Dr. Flint offered to care for Harriet and her child. However, he would show her no more acts of mercy if she refused this offer. Harriet refused.
Around this time, Harriet’s uncle Phillip returned from a trip. At first ashamed of him seeing her pregnant, she finally agreed to a visit. Phillip received her happily, as he always had.
Pregnancy made Harriet increasingly ill as she got closer to her due date. The baby was born premature. The attending doctor worried that Harriet would not live until morning. She quietly hoped that this was true, but wished that her child would die with her. When Dr. Flint came to look after Harriet’s health, he reminded her that her baby would be added “to his stock of slaves” (98).
Dr. Flint employed Harriet’s brother William in his office. One of William’s tasks was to deliver messages to his sister. One day, William delivered a note whose contents embarrassed him. Fed up, William sent a slave trader to Dr. Flint. For his insolence, the doctor had William put in jail.
By the time Harriet’s son was a year old, he was healthy.
News of Nat Turner’s rebellion floated between plantations. Motley crews of “country bullies and poor whites” searched houses (102). Harriet knew that they would be annoyed to see Black people living comfortably, so she took care to hide some of her grandmother’s more precious items. Enslaved men, women, and children were beaten until they lay in pools of blood. At night, brutal patrols broke into homes. Black women hid from them in the woods and swamps. No two Black people dared be caught speaking to each other.
When one of the patrols entered Martha’s house, they went through every trunk, box, and closet. When one patroller found a box with silver change, another complained about Martha having such nice linens. Suddenly, another member of the patrol called out in excitement when he seized hold of some letters, which turned out to be lines of verse. The captain then asked Harriet who wrote the poems, cursed at her, and tore the poetry, which he assumed were from free Black people, to pieces. Afterwards, Harriet was always sure to burn them after reading.
After the search, the patrol got drunk. Harriet saw them dragging Black people through the streets, while holding muskets. One of their captives was an old Black minister. After finding a few bits of buckshot, which he used to balance his scales, they decided “to shoot him on the Court House Green” (106). They patrols were stopped only when they posed threats to White citizens’ property. However, the patrols continued to harass and terrorize Black people outside the city limits for several weeks, until Nat Turner was captured. Thereafter, free Blacks were forbidden from visiting plantations. The enslaved were no longer allowed to meet at their own church. Instead, they were permitted to sit in the galleries at white churches.
At the urging of slave owners, who wanted their chattel to get enough religious instruction to be subordinate, Episcopal clergymen began to hold separate services for slaves on Sundays. Harriet was invited because she was one of few slaves who could read. Reverend Mr. Pike’s congregation consisted of 20 people. Mr. Pike scolded the slaves for being lazy, telling lies, and eating their masters’ food. He admonished them for “tying up little bags of roots to bury under the doorsteps to poison each other,” going to grog shops to sell their masters’ corn, and pitching coppers in back streets and bushes (110).
After these meetings, the enslaved would go to Methodist shouts—informal religious meetings in which they composed and sang their own songs and hymns. The lyrics addressed their endurance in response to endless torments and burdens. Harriet attended one Methodist meeting led by the town constable—a man notorious for slave trading and whipping those currently sitting in his congregation. She sat beside a woman who rose to her feet, struck her breast, and cried out that the last of her children had been sold away from her. She pleaded for her brothers and sisters to pray for her, claiming she had no more reason to live. The constable held his handkerchief to his face, barely concealing his laughter.
After Mr. Pike left his church to “go where money was more abundant” (113), the new clergyman was kinder. He added to the congregation five of his own slaves, whom his wife had taught to read and write. He encouraged his parishioners to allow the enslaved to have their own meetings every Sunday, with sermons tailored for their comprehension, attracting many Black people who had never gone to church. This particular clergyman ministered to them as human beings, which, predictably, caused dissent among his White parishioners. Before the clergyman’s wife died, she freed her slaves and sent them away with enough money for them to live comfortably. Soon after her death, the clergyman gave his farewell sermon, in which he encouraged them to remember that God judges people by their hearts and not the color of their skin.
The memory of the nobler clergyman, leads Harriet to “an old black man” who had an almost child-like trust in God, which she deemed beautiful (115). To serve the Lord better, he wanted to learn to read and asked Harriet to help. She reminded him that reading was unlawful and dangerous for slaves. He insisted, so Harriet taught him in a quiet, secret place three times per week. She was astonished by how quickly he learned, despite his age.
Around this time, Dr. Flint joined the Episcopal Church, though this had no redeeming effect on his character. In fact, Harriet notes, his behavior toward her became worse.
When Harriet refused Dr. Flint’s entreaties, he responded with violence. He threw Harriet down a flight of stairs and threatened to sell her child. When he learned that Harriet was again pregnant, he cut off all her hair as short as a boy’s. After the baby was born, Harriet learned, to her fear and consternation, that the child was a girl.
During her daughter’s christening, Harriet’s father’s former mistress offered to give the child her own name. Harriet accepted, and also gave her daughter her father’s surname, which was also the name of her White grandfather. As they left the church, Harriet’s father’s former mistress fastened a gold chain around the infant’s neck. Though Harriet thanked the woman, she didn’t like the gift. She despised the idea of a chain of any sort being fastened onto her daughter.
Harriet’s children grew up healthily, prompting Dr. Flint to remark that the pair would bring him “a handsome sum of money” (124). A slaveholder soon to leave for Texas approached Dr. Flint with an offer to buy Harriet for $900, though he was prepared to offer as much as $1200. Suspecting that the buyer came on a mission from Harriet’s lover, Dr. Flint refused, claiming that Harriet was his daughter’s property. Dr. Flint gave him the message that Mr. Sands would be unable to buy Harriet or her children for any sum.
Harriet assured Dr. Flint that she had not created this plan, but Dr. Flint accused her of lying. When he seized her arm, her son Benny screamed, and Dr. Flint threw him across the room, knocking him unconscious.
Dr. Flint came to Grandmother Martha’s house at all hours to find Mr. Sands. He then changed his approach and offered Harriet and her children her freedom, but only if she refused to stop speaking to their father. In exchange, Dr. Flint would also purchase a cottage for them. Dr. Flint told her that, if she refused the offer, she and her children would be sent to his son’s plantation. Harriet knew that Dr. Flint’s offer was a trap. Still, she refused. When she told her grandmother the news, Martha went to Dr. Flint and reminded her of how long she had served his family, of how she had even nursed his wife. She offered Dr. Flint payment for Harriet’s time so that he could buy a stronger woman. Dr. Flint refused the offer and made arrangements for Harriet and her children to go away.
These chapters address how the slave system dealt with “criminal,” or noncompliant, slaves, particularly after the Nat Turner rebellion.
For perceived insolence, slave owners sent the enslaved to jails, which existed either on the premises of plantations or in town. The justice system existed to discipline slaves and hunt fugitives—so enmeshed were the two that the town constable was involved in slave trading. The extreme unfairness of the justice system is apparent in the disparate punishments for a crime like gambling. Gambling occurred often between slaves, free Blacks, and poor whites, particularly in towns along the Chesapeake. A North Carolina law, passed in May 1831, forbade the enslaved to gamble. Slaves and free Blacks breaking the law risked 39 lashes, while Whites gambling with slaves only risked a fine and six months in jail.
In 1831, Nat Turner, an enslaved man, led a rebellion in Southampton County, Virginia, which led to the murder of about 55-65 White people. The county was only several hours from Jacobs’s native Edenton, North Carolina. In the aftermath, meetings between Black people became forbidden, particularly interactions between enslaved and free Blacks.
Slave patrols had the right to beat the enslaved at whim. The patrols that were formed to control Black people were made up of lawless poor Whites; yet Jacobs contextualizes the patrollers’ behavior through their ignorance and misguided allegiance to the wealthy planters. Enforced racism hid the fact that these plantation owners kept these White people in poverty through the system of slavery and its free labor. Slavery created some class resentment; however, because many poor Whites had the ambition of joining the planter class and held White supremacist views, they did not identify with the enslaved. This made it easy for them to harass, brutalize, and murder slaves and free Black people as consequences of the rebellion.
In these chapters, Jacobs also addresses the complex relationship between slavery and Christianity. She focuses her grievances on the Episcopalian Church, some of whose ministers sought to justify slavery. The church created a narrative in which slaves were mischievous, wayward, and prone to criminal behavior. To counter these punitive and dreary lectures, slaves created their own church services in the form of Methodist shouts, in which they took the best of Christianity to find joy and hope. While Jacobs does describe one Episcopal priest as a better man—less flagrantly greedy than his predecessor—he was still a slave owner. Despite his wife’s choice to free her slaves, and the priest’s progressive lecture against racism, the contemporary reader may still regard them as part of the slave economy.
Chapter 14, Jacobs describes her attempts to assert control over her body in the face of Dr. Flint’s insistence on the rights of ownership and of her father’s former mistress’s seemingly kind interest in her daughter. Flint became more possessive of Jacobs when she had sexual relations and became pregnant without Dr. Flint’s involvement or approval. Thus, she asserted her rights to both her sexuality and maternity. Her response to her father’s former mistress was more complicated. Jacobs’s aversion seems to come from the woman assuming, and even forcing, a relationship that Jacobs may not have wanted. The chain the other woman gave the baby looked to Jacobs like a symbol of bondage., In naming her daughter, Jacobs realized that it was impossible to have a name disconnected from slavery.
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