CANADA HISTORY - DOCUMENTS ARTS

1881 An Autobiography of the Rev. Josiah Henson (1789-1889) ('Uncle Tom') edited by John Lobb

Analysis of the Document - (The Document follows below the Analysis)

The 1881 edition of An Autobiography of the Rev. Josiah Henson is a landmark document in both the history of Canada and the broader context of the struggle for freedom and human dignity. Henson’s life, immortalized by his association with Harriet Beecher Stowe’s character “Uncle Tom,” stands as a testament to the triumph of human resilience over the brutal institution of slavery. His autobiography, edited by John Lobb, provides a deeply personal account of the trials, sufferings, and eventual redemption of a man born into slavery, whose courage led him to Canada, where he played a pivotal role in the establishment of a free black community. The influence of Henson’s story reaches far beyond its literary connections, offering a narrative that intersects with the history of the Underground Railroad, the abolitionist movement, and the development of Canada as a refuge for escaped slaves. In the hands of a figure like Josiah Henson, autobiography becomes not merely the recollection of a life but a powerful instrument of moral persuasion.

Henson’s autobiography offers more than just a chronicle of his life; it presents a portrait of an entire era of human suffering and resistance. Born into slavery in Maryland in 1789, Henson recounts the harrowing experiences that defined his early life—his brutal treatment at the hands of slaveholders, the separation of his family, and the violence that hung over every aspect of life in bondage. What makes this narrative particularly compelling is Henson’s unflinching honesty. He does not shy away from exposing the full horror of slavery, but neither does he allow himself to be consumed by bitterness. Instead, Henson emerges as a figure of moral fortitude, whose faith in God and belief in human dignity sustained him through the darkest moments of his life. His ability to maintain his humanity in the face of dehumanization is one of the most powerful themes running through his autobiography, and it resonates with the broader struggles for justice and equality that would shape Canadian and American history.

The implications of Henson’s life and his eventual escape to Canada are profound. His journey to freedom, like that of thousands of others, was made possible by the Underground Railroad, a vast network of abolitionists and safe houses that stretched across the United States and into Canada. Henson’s arrival in Upper Canada (now Ontario) in 1830 marked not only his personal liberation but also his commitment to the cause of helping others find freedom. In his autobiography, Henson describes his involvement in the founding of the Dawn Settlement, a community for escaped slaves in Ontario. Here, freed men and women could live in safety, cultivate the land, and build schools to educate their children. The Dawn Settlement became a symbol of hope and resilience, and Henson’s leadership in its establishment solidified his place as a key figure in Canadian history. His work in the community reflected a vision of Canada as a land of freedom and opportunity for those fleeing oppression—a narrative that would have long-lasting implications for the country’s identity as a refuge for the oppressed.

Henson’s autobiography also carries great weight in the context of the abolitionist movement, both in Canada and the United States. By the time the autobiography was edited by John Lobb and published in 1881, Henson had already gained international fame through Harriet Beecher Stowe’s Uncle Tom’s Cabin, which drew inspiration from his life. Stowe’s novel was one of the most influential books of the 19th century, galvanizing anti-slavery sentiment across the globe. However, the fact that Henson’s life story was overshadowed by a fictionalized version is a poignant reminder of how real lives and histories are sometimes lost to the mythologizing of literature. The 1881 autobiography seeks to correct this imbalance, allowing Henson to reclaim his narrative and present his own life in his own words. The autobiography serves as a powerful rebuttal to the stereotypes and simplifications often found in depictions of slavery and resistance. It is a reminder that the men and women who escaped slavery were not passive victims but active agents of their own liberation.

In a broader historical sense, Henson’s story underscores the important role that Canada played in the fight against slavery. While the United States was embroiled in a violent civil war over the question of slavery, Canada offered a peaceful alternative, a place where freed slaves could live and work without fear of re-enslavement. The presence of black communities in Ontario, such as the Dawn Settlement and others, became a vital part of the fabric of Canadian society, contributing to its cultural diversity and sense of moral purpose. Henson’s autobiography helps illuminate this often-overlooked aspect of Canadian history, emphasizing that the country’s role as a refuge for slaves was not just a passive one—it was an active part of the larger abolitionist movement. Canadians who supported the Underground Railroad, provided safe passage for escaping slaves, and welcomed them into their communities played an essential role in the dismantling of slavery in North America.

The influence of An Autobiography of the Rev. Josiah Henson extends into the realm of moral philosophy and Christian ethics as well. Henson’s deep Christian faith is a central theme throughout his narrative, shaping his outlook on life and his response to the injustices he faced. His interpretation of Christianity, grounded in the belief in universal human dignity, stands in stark contrast to the distorted version of Christianity used by slaveholders to justify their actions. Henson’s moral clarity and his belief in the power of forgiveness and redemption provide a powerful counter-narrative to the idea that slavery was divinely sanctioned. His faith, which sustained him through unimaginable suffering, became a source of inspiration for others who sought to reconcile their own religious beliefs with the need for social justice. In this sense, Henson’s autobiography can be read as both a spiritual journey and a call to action, urging readers to confront injustice wherever it may be found.

In Canadian history, Josiah Henson’s life and work offer a complex legacy. On the one hand, his story is one of triumph over adversity, symbolizing the possibilities of freedom and justice in a land that welcomed him and others like him. On the other hand, his life also raises questions about the limitations of that freedom. While Canada was a sanctuary for escaped slaves, it was not a utopia. Black Canadians still faced racism, discrimination, and economic hardships, and the struggle for true equality continued long after the abolition of slavery. Henson’s autobiography, by focusing on the lived experience of one man’s journey, invites readers to reflect on these broader themes of freedom, equality, and the ongoing quest for justice in Canadian society.

In conclusion, the 1881 Autobiography of the Rev. Josiah Henson, edited by John Lobb, is more than just a personal memoir; it is a foundational text in the history of Canada and the abolitionist movement. Henson’s life story serves as a powerful reminder of the horrors of slavery, the resilience of the human spirit, and the transformative potential of freedom. His journey from bondage in the United States to leadership in Canada reflects the broader historical processes that shaped both countries, particularly in terms of the fight against slavery and the quest for human dignity. Henson’s work in founding the Dawn Settlement and his contributions to Canadian society illustrate the important role that former slaves played in building the nation. His autobiography remains a crucial document for understanding the intersections of race, freedom, and identity in Canadian history, offering insights that resonate far beyond the era in which it was written.

During the bright and hopeful days I spent in Ohio, while away on my preaching tour, I had heard much of the course pursued by fugitives from slavery, and became acquainted with a number of benevolent men engaged in helping them on their way. Canada was often spoken of as the only sure refuge from pursuit, and that blessed land was now the desire of my longing heart. Infinite toils and perils lay between me and that haven of promise, enough to daunt the stoutest heart; but the fire behind me was too hot and fierce to let me pause to consider them. I knew the North Star - blessed be God for setting it in the heavens! Like the Star of Bethlehem, it announced where my salvation lay. Could I follow it through forest, and stream, and field, it would guide my feet in the way of hope. I thought of it as my God-given guide to the land of promise far away beneath its light. I knew that it had led thousands of my poor, hunted brethren to freedom and blessedness. I felt energy enough in my own breast to contend with privation and danger; and had I been a free, untrammelled man, knowing no tie of father or husband, and concerned for my own safety only, I would have felt all difficulties light in view of the hope that was set before me. But, alas! I had a wife and four dear children; how should I provide for them? Abandon them I could not; no! not even for the blessed boon of freedom. They, too, must go. They, too, must share with me the life of liberty...

The next evening we reached Buffalo, but it was too late to cross the river that night. "You see those trees," said the noble-hearted captain, next morning, pointing to a group in the distance; "they grow on free soil, and as soon as your feet touch that, you're a mon. I want to see you go and be a freeman. I'm poor myself, and have nothing to give you; I only sail the boat for wages; but I'll see you across. Here, Green," said he to a ferryman, "what will you take this man and his family over for - he's got no money?" "Three shillings." He then took a dollar out of his pocket and gave it to me. Never shall I forget the spirit in which he spoke. He put his hand on my head and said, "Be a good fellow, won't you?" I felt streams of emotion running down in electric courses from head to foot. "Yes," said I; "I'll use my freedom well; I'll give my soul to God." He stood waving his hat as we pushed off for the opposite shore. God bless him! God bless him eternally! Amen!

It was the 28th of October, 1830, in the morning, when my feet first touched the Canada shore. I threw myself on the ground, rolled in the sand, seized handfuls of it and kissed them, and danced around, till, in the eyes of several who were present, I passed for a madman. "He's some crazy fellow," said a Colonel Warren, who happened to be there. "Oh no, master! don't you know? I'm free!" He burst into a shout of laughter. "Well, I never knew freedom make a man roll in the sand in such a fashion." Still I could not control myself. I hugged and kissed my wife and children, and, until the first exuberant burst of feeling was over, went on as before...

There was not much time to be lost, though, in frolic even, at this extraordinary moment. I was a stranger in a strange land, and had to look about me at once for refuge and resource. I found a lodging for the night, and the next morning set about exploring the interior for the means of support. I knew nothing about the country or the people, but kept my eyes and ears open, and made such inquiries as opportunity afforded. I heard, in the course of the day, of a Mr. Hibbard, who lived some six or seven miles off. He was a rich man, as riches were counted there, had a large farm, and several small tenements on it, which he was in the habit of letting to his labourers. To him I went immediately, though the character given him by his neighbours was not, by any means, unexceptionably good. But I thought he was not, probably, any worse than those I had been accustomed to serve, and that I could get along with him, if honest and faithful work would satisfy him. In the afternoon I found him, and soon struck a bargain with him for employment. I asked him if there was any house where he would let me live. He said, "Yes," and led the way to an old two-storey sort of shanty, into the lower storey of which the pigs had broken, and had apparently made it their resting-place for some time. Still, it was a house, and I forthwith expelled the pigs, and set about cleaning it for the occupancy of a better sort of tenants. With the aid of hoe and shovel, hot water and a mop, I got the floor into a tolerable condition by midnight, and only then did I rest from my labour. The next day I brought the rest of the Hensons, the only furniture I had, to my house, and though there was nothing there but bare walls and floors, we were all in a state of great delight, and my wife laughed and acknowledged that it was better than a log cabin with an earth-floor. I begged some straw of Mr. Hibbard, and confining it by logs in the corners of the room, I made beds of it three feet thick, upon which we reposed luxuriously after our long fatigues. Another trial awaited me which I had not anticipated. In consequence of the great exposures we had been through, my wife and all the children fell sick; and it was not without extreme peril that they escaped with their lives.

My employer soon found that my labour was of more value to him than that of those he was accustomed to hire; and as I consequently gained his favour, and his wife took quite a fancy to mine, we soon procured some of the comforts of life, while the necessaries of life, food and fuel, were abundant. I remained with Mr. Hibbard three years, sometimes working on shares, and sometimes for wages; and I managed in that time to procure some pigs, a cow, and a horse. Thus my condition gradually improved, and I felt that my toils and sacrifices for freedom had not been in vain. Nor were my labours for the improvement of myself and others, in more important things than food and clothing, without effect. It so happened that one of my Maryland friends arrived in this neighbourhood, and hearing of my being here, inquired if I ever preached now, and spread the reputation I had acquired elsewhere for my gifts in the pulpit. I had said nothing myself, and had not intended to say anything of my having ever officiated in that way. I went to meeting with others, when I had an opportunity, and enjoyed the quiet of the Sabbath when there was no assembly. I could not refuse to labour in this field, however, when afterwards desired to do so; and I was from this time frequently called upon, not by blacks alone, but by all classes in my vicinity - the comparatively educated, as well as the lamentably ignorant to speak to them on their duty, responsibility, and immortality, on their obligations to themselves, their Saviour, and their Maker.

I am aware it must seem strange to many that a man so ignorant, unable to read, and having heard so little as I had of religion, natural or revealed, should be able to preach acceptably to persons who had enjoyed greater advantages than myself. I can explain it only by reference to our Saviour's comparison of the kingdom of heaven to a plant which may spring from a seed no bigger than a mustard-seed, and may yet reach such a size, that the birds of the air may take shelter therein. Religion is not so much knowledge as wisdom; and observation upon what passes without, and reflection upon what passes within a man's heart, will give him a larger growth in grace than is imagined by the devoted adherents of creeds, or the confident followers of Christ, who call Him "Lord, Lord,"' but do not the things which He says.