The three negroes, being held contraband of war, were at once set to work to aid the masons in constructing a new bakehouse within the fort. Thenceforward the term "contraband" bore a new signification, with which it will pass into history, designating the negroes who had been held as slaves, now adopted under the protection of the Government. It was used in official communications at the fort. It was applied familiarly to the negroes, who stared somewhat, inquiring, "What d' ye call us that for?" Not having Wheaton's "Elements" at hand, we did not attempt an explanation. The contraband notion was adopted by Congress in the Act of July 6th, which confiscates slaves used in aiding the Insurrection. There is often great virtue in such technical phrases in shaping public opinion. They commend practical action to a class of minds little developed in the direction of the sentiments, which would be repelled by formulas of a broader and nobler import. The venerable gentleman, who wears gold spectacles and reads a conservative daily, prefers confiscation to emancipation. He is reluctant to have slaves declared freemen, but has no objection to their being declared contrabands. His whole nature rises in insurrection when Beecher preaches in a sermon that a thing ought to be done because it is a duty, but he yields gracefully when Butler issues an order commanding it to be done because it is a military necessity.
On the next day, Major John B. Cary, another Rebel officer, late principal of an academy in Hampton, a delegate to the Charleston Convention, and a seceder with General Butler from the Convention at Baltimore, came to the fort with a flag of truce, and, claiming to act as the representative of Colonel Mallory, demanded the fugitives. He reminded General Butler of his obligations under the Federal Constitution, under which he claimed to act. The ready reply was, that the Fugitive-Slave Act could not be invoked for the reclamation of fugitives from a foreign State, which Virginia claimed to be, and she must count it among the infelicities of her position, if so far at least she was taken at her word.
The three pioneer negroes were not long to be isolated from their race. There was no known channel of communication between them and their old comrades, and yet those comrades knew, or believed with the certainty of knowledge, how they had been received. If inquired of whether more were coming, their reply was, that, if they were not sent back, others would understand that they were among friends, and more would come the next day. Such is the mysterious spiritual telegraph which runs through the slave population. Proclaim an edict of emancipation in the hearing of a single slave on the Potomac, and in a few days it will be known by his brethren on the Gulf. So, on the night of the Big Bethel affair, a squad of negroes, meeting our soldiers, inquired anxiously the way to "the freedom fort."