My Bondage and My Freedom Part 16

In those days, it was thought strange that a white man and a colored man could dine peaceably at the same table, and in some parts the strangeness of such a sight has not entirely subsided.

Some people will have it that there is a natural, an inherent, and{312} an invincible repugnance in the breast of the white race toward dark-colored people; and some very intelligent colored men think that their proscription is owing solely to the color which nature has given them. They hold that they are rated according to their color, and that it is impossible for white people ever to look upon dark races of men, or men belonging to the African race, with other than feelings of aversion. My experience, both serious and mirthful, combats this conclusion. Leaving out of sight, for a moment, grave facts, to this point, I will state one or two, which ill.u.s.trate a very interesting feature of American character as well as American prejudice. Riding from Boston to Albany, a few years ago, I found myself in a large car, well filled with pa.s.sengers. The seat next to me was about the only vacant one. At every stopping place we took in new pa.s.sengers, all of whom, on reaching the seat next to me, cast a disdainful glance upon it, and pa.s.sed to another car, leaving me in the full enjoyment of a hole form.

For a time, I did not know but that my riding there was prejudicial to the interest of the railroad company. A circ.u.mstance occurred, however, which gave me an elevated position at once. Among the pa.s.sengers on this train was Gov. George N. Briggs. I was not acquainted with him, and had no idea that I was known to him, however, I was, for upon observing me, the governor left his place, and making his way toward me, respectfully asked the privilege of a seat by my side; and upon introducing himself, we entered into a conversation very pleasant and instructive to me. The despised seat now became honored. His excellency had removed all the prejudice against sitting by the side of a Negro; and upon his leaving it, as he did, on reaching Pittsfield, there were at least one dozen applicants for the place. The governor had, without changing my skin a single shade, made the place respectable which before was despicable.

A similar incident happened to me once on the Boston and New Bedford railroad, and the leading party to it has since been governor of the state of Ma.s.sachusetts. I allude to Col. John Henry{313} Clifford. Lest the reader may fancy I am aiming to elevate myself, by claiming too much intimacy with great men, I must state that my only acquaintance with Col. Clifford was formed while I was _his hired servant_, during the first winter of my escape from slavery. I owe it him to say, that in that relation I found him always kind and gentlemanly. But to the incident. I entered a car at Boston, for New Bedford, which, with the exception of a single seat was full, and found I must occupy this, or stand up, during the journey. Having no mind to do this, I stepped up to the man having the next seat, and who had a few parcels on the seat, and gently asked leave to take a seat by his side. My fellow-pa.s.senger gave me a look made up of reproach and indignation, and asked me why I should come to that particular seat. I a.s.sured him, in the gentlest manner, that of all others this was the seat for me. Finding that I was actually about to sit down, he sang out, "O! stop, stop! and let me get out!"

Suiting the action to the word, up the agitated man got, and sauntered to the other end of the car, and was compelled to stand for most of the way thereafter. Halfway to New Bedford, or more, Col. Clifford, recognizing me, left his seat, and not having seen me before since I had ceased to wait on him (in everything except hard arguments against his pro-slavery position), apparently forgetful of his rank, manifested, in greeting me, something of the feeling of an old friend. This demonstration was not lost on the gentleman whose dignity I had, an hour before, most seriously offended. Col. Clifford was known to be about the most aristocratic gentleman in Bristol county; and it was evidently thought that I must be somebody, else I should not have been thus noticed, by a person so distinguished. Sure enough, after Col. Clifford left me, I found myself surrounded with friends; and among the number, my offended friend stood nearest, and with an apology for his rudeness, which I could not resist, although it was one of the lamest ever offered. With such facts as these before me--and I have many of them--I am inclined to think that pride and fas.h.i.+on have much to do with{314} the treatment commonly extended to colored people in the United States.

I once heard a very plain man say (and he was cross-eyed, and awkwardly flung together in other respects) that he should be a handsome man when public opinion shall be changed.

Since I have been editing and publis.h.i.+ng a journal devoted to the cause of liberty and progress, I have had my mind more directed to the condition and circ.u.mstances of the free colored people than when I was the agent of an abolition society. The result has been a corresponding change in the disposition of my time and labors. I have felt it to be a part of my mission--under a gracious Providence to impress my sable brothers in this country with the conviction that, notwithstanding the ten thousand discouragements and the powerful hinderances, which beset their existence in this country--notwithstanding the blood-written history of Africa, and her children, from whom we have descended, or the clouds and darkness (whose stillness and gloom are made only more awful by wrathful thunder and lightning) now overshadowing them--progress is yet possible, and bright skies shall yet s.h.i.+ne upon their pathway; and that "Ethiopia shall yet reach forth her hand unto G.o.d."

Believing that one of the best means of emanc.i.p.ating the slaves of the south is to improve and elevate the character of the free colored people of the north I shall labor in the future, as I have labored in the past, to promote the moral, social, religious, and intellectual elevation of the free colored people; never forgetting my own humble orgin(sic), nor refusing, while Heaven lends me ability, to use my voice, my pen, or my vote, to advocate the great and primary work of the universal and unconditional emanc.i.p.ation of my entire race.

RECEPTION SPEECH [10]. At Finsbury Chapel, Moorfields, England, May 12, 1846

Mr. Dougla.s.s rose amid loud cheers, and said: I feel exceedingly glad of the opportunity now afforded me of presenting the claims of my brethren in bonds in the United States, to so many in London and from various parts of Britain, who have a.s.sembled here on the present occasion. I have nothing to commend me to your consideration in the way of learning, nothing in the way of education, to ent.i.tle me to your attention; and you are aware that slavery is a very bad school for rearing teachers of morality and religion. Twenty-one years of my life have been spent in slavery--personal slavery--surrounded by degrading influences, such as can exist nowhere beyond the pale of slavery; and it will not be strange, if under such circ.u.mstances, I should betray, in what I have to say to you, a deficiency of that refinement which is seldom or ever found, except among persons that have experienced superior advantages to those which I have enjoyed. But I will take it for granted that you know something about the degrading influences of slavery, and that you will not expect great things from me this evening, but simply such facts as I may be able to advance immediately in connection with my own experience of slavery.

Now, what is this system of slavery? This is the subject of my lecture this evening--what is the character of this inst.i.tution? I am about to answer the inquiry, what is American slavery? I do this the more readily, since I have found persons in this country who have identified the term slavery with that which I think it is not, and in some instances, I have feared, in so doing, have rather (unwittingly, I know) detracted much from the horror with which the term slavery is contemplated. It is common{318} in this country to distinguish every bad thing by the name of slavery. Intemperance is slavery; to be deprived of the right to vote is slavery, says one; to have to work hard is slavery, says another; and I do not know but that if we should let them go on, they would say that to eat when we are hungry, to walk when we desire to have exercise, or to minister to our necessities, or have necessities at all, is slavery. I do not wish for a moment to detract from the horror with which the evil of intemperance is contemplated--not at all; nor do I wish to throw the slightest obstruction in the way of any political freedom that any cla.s.s of persons in this country may desire to obtain.

But I am here to say that I think the term slavery is sometimes abused by identifying it with that which it is not. Slavery in the United States is the granting of that power by which one man exercises and enforces a right of property in the body and soul of another. The condition of a slave is simply that of the brute beast. He is a piece of property--a marketable commodity, in the language of the law, to be bought or sold at the will and caprice of the master who claims him to be his property; he is spoken of, thought of, and treated as property.

His own good, his conscience, his intellect, his affections, are all set aside by the master. The will and the wishes of the master are the law of the slave. He is as much a piece of property as a horse. If he is fed, he is fed because he is property. If he is clothed, it is with a view to the increase of his value as property. Whatever of comfort is necessary to him for his body or soul that is inconsistent with his being property, is carefully wrested from him, not only by public opinion, but by the law of the country. He is carefully deprived of everything that tends in the slightest degree to detract from his value as property. He is deprived of education. G.o.d has given him an intellect; the slaveholder declares it shall not be cultivated. If his moral perception leads him in a course contrary to his value as property, the slaveholder declares he shall not exercise it. The marriage inst.i.tution cannot exist among slaves, and one-sixth of the population of democratic America is denied its privileges by the law of the land. What is to be thought of a nation boasting of its liberty, boasting of its humanity, boasting of its Christianity, boasting of its love of justice and purity, and yet having within its own borders three millions of persons denied by law the right of marriage?--what must be the condition of that people? I need not lift up the veil by giving you any experience of my own. Every one that can put two ideas together, must see the most fearful results from such a state of things as I have just mentioned. If any of these three millions find for themselves companions, and prove themselves honest, upright, virtuous persons to each other, yet in these{319} cases--few as I am bound to confess they are--the virtuous live in constant apprehension of being torn asunder by the merciless men-stealers that claim them as their property. This is American slavery; no marriage--no education--the light of the gospel shut out from the dark mind of the bondman--and he forbidden by law to learn to read. If a mother shall teach her children to read, the law in Louisiana proclaims that she may be hanged by the neck. If the father attempt to give his son a knowledge of letters, he may be punished by the whip in one instance, and in another be killed, at the discretion of the court. Three millions of people shut out from the light of knowledge! It is easy for you to conceive the evil that must result from such a state of things.

I now come to the physical evils of slavery. I do not wish to dwell at length upon these, but it seems right to speak of them, not so much to influence your minds on this question, as to let the slaveholders of America know that the curtain which conceals their crimes is being lifted abroad; that we are opening the dark cell, and leading the people into the horrible recesses of what they are pleased to call their domestic inst.i.tution. We want them to know that a knowledge of their whippings, their scourgings, their brandings, their chainings, is not confined to their plantations, but that some Negro of theirs has broken loose from his chains--has burst through the dark incrustation of slavery, and is now exposing their deeds of deep d.a.m.nation to the gaze of the christian people of England.

The slaveholders resort to all kinds of cruelty. If I were disposed, I have matter enough to interest you on this question for five or six evenings, but I will not dwell at length upon these cruelties. Suffice it to say, that all of the peculiar modes of torture that were resorted to in the West India islands, are resorted to, I believe, even more frequently, in the United States of America. Starvation, the b.l.o.o.d.y whip, the chain, the gag, the thumb-screw, cat-hauling, the cat-o'-nine-tails, the dungeon, the blood-hound, are all in requisition to keep the slave in his condition as a slave in the United States. If any one has a doubt upon this point, I would ask him to read the chapter on slavery in d.i.c.kens's _Notes on America_. If any man has a doubt upon it, I have here the "testimony of a thousand witnesses," which I can give at any length, all going to prove the truth of my statement.

The blood-hound is regularly trained in the United States, and advertis.e.m.e.nts are to be found in the southern papers of the Union, from persons advertising themselves as blood-hound trainers, and offering to hunt down slaves at fifteen dollars a piece, recommending their hounds as the fleetest in the neighborhood, never known to fail.{320} Advertis.e.m.e.nts are from time to time inserted, stating that slaves have escaped with iron collars about their necks, with bands of iron about their feet, marked with the lash, branded with red-hot irons, the initials of their master's name burned into their flesh; and the masters advertise the fact of their being thus branded with their own signature, thereby proving to the world, that, however d.a.m.ning it may appear to non-slavers, such practices are not regarded discreditable among the slaveholders themselves. Why, I believe if a man should brand his horse in this country--burn the initials of his name into any of his cattle, and publish the ferocious deed here--that the united execrations of Christians in Britain would descend upon him. Yet in the United States, human beings are thus branded. As Whittier says--

... _Our countrymen in chains, The whip on woman's shrinking flesh, Our soil yet reddening with the stains Caught from her scourgings warm and fresh_.

The slave-dealer boldly publishes his infamous acts to the world. Of all things that have been said of slavery to which exception has been taken by slaveholders, this, the charge of cruelty, stands foremost, and yet there is no charge capable of clearer demonstration, than that of the most barbarous inhumanity on the part of the slaveholders toward their slaves. And all this is necessary; it is necessary to resort to these cruelties, in order to _make the slave a slave_, and to _keep him a slave_. Why, my experience all goes to prove the truth of what you will call a marvelous proposition, that the better you treat a slave, the more you destroy his value _as a slave_, and enhance the probability of his eluding the grasp of the slaveholder; the more kindly you treat him, the more wretched you make him, while you keep him in the condition of a slave. My experience, I say, confirms the truth of this proposition.

When I was treated exceedingly ill; when my back was being scourged daily; when I was whipped within an inch of my life--_life_ was all I cared for. "Spare my life," was my continual prayer. When I was looking for the blow about to be inflicted upon my head, I was not thinking of my liberty; it was my life. But, as soon as the blow was not to be feared, then came the longing for liberty. If a slave has a bad master, his ambition is to get a better; when he gets a better, he aspires to have the best; and when he gets the best, he aspires to be his own master. But the slave must be brutalized to keep him as a slave. The slaveholder feels this necessity. I admit this necessity. If it be right to hold slaves at all, it is right to hold{321} them in the only way in which they can be held; and this can be done only by shutting out the light of education from their minds, and brutalizing their persons. The whip, the chain, the gag, the thumb-screw, the blood-hound, the stocks, and all the other b.l.o.o.d.y paraphernalia of the slave system, are indispensably necessary to the relation of master and slave. The slave must be subjected to these, or he ceases to be a slave. Let him know that the whip is burned; that the fetters have been turned to some useful and profitable employment; that the chain is no longer for his limbs; that the blood-hound is no longer to be put upon his track; that his master's authority over him is no longer to be enforced by taking his life--and immediately he walks out from the house of bondage and a.s.serts his freedom as a man. The slaveholder finds it necessary to have these implements to keep the slave in bondage; finds it necessary to be able to say, "Unless you do so and so; unless you do as I bid you--I will take away your life!"

Some of the most awful scenes of cruelty are constantly taking place in the middle states of the Union. We have in those states what are called the slave-breeding states. Allow me to speak plainly. Although it is harrowing to your feelings, it is necessary that the facts of the case should be stated. We have in the United States slave-breeding states.

The very state from which the minister from our court to yours comes, is one of these states--Maryland, where men, women, and children are reared for the market, just as horses, sheep, and swine are raised for the market. Slave-rearing is there looked upon as a legitimate trade; the law sanctions it, public opinion upholds it, the church does not condemn it. It goes on in all its b.l.o.o.d.y horrors, sustained by the auctioneer's block. If you would see the cruelties of this system, hear the following narrative. Not long since the following scene occurred. A slave-woman and a slaveman had united themselves as man and wife in the absence of any law to protect them as man and wife. They had lived together by the permission, not by right, of their master, and they had reared a family.

The master found it expedient, and for his interest, to sell them. He did not ask them their wishes in regard to the matter at all; they were not consulted. The man and woman were brought to the auctioneer's block, under the sound of the hammer. The cry was raised, "Here goes; who bids cash?" Think of it--a man and wife to be sold! The woman was placed on the auctioneer's block; her limbs, as is customary, were brutally exposed to the purchasers, who examined her with all the freedom with which they would examine a horse. There stood the husband, powerless; no right to his wife; the master's right preeminent. She was sold. He was next{322} brought to the auctioneer's block. His eyes followed his wife in the distance; and he looked beseechingly, imploringly, to the man that had bought his wife, to buy him also. But he was at length bid off to another person. He was about to be separated forever from her he loved. No word of his, no work of his, could save him from this separation. He asked permission of his new master to go and take the hand of his wife at parting. It was denied him. In the agony of his soul he rushed from the man who had just bought him, that he might take a farewell of his wife; but his way was obstructed, he was struck over the head with a loaded whip, and was held for a moment; but his agony was too great. When he was let go, he fell a corpse at the feet of his master. His heart was broken. Such scenes are the everyday fruits of American slavery. Some two years since, the Hon. Seth. M. Gates, an anti-slavery gentleman of the state of New York, a representative in the congress of the United States, told me he saw with his own eyes the following circ.u.mstances. In the national District of Columbia, over which the star-spangled emblem is constantly waving, where orators are ever holding forth on the subject of American liberty, American democracy, American republicanism, there are two slave prisons. When going across a bridge, leading to one of these prisons, he saw a young woman run out, bare-footed and bare-headed, and with very little clothing on. She was running with all speed to the bridge he was approaching. His eye was fixed upon her, and he stopped to see what was the matter. He had not paused long before he saw three men run out after her. He now knew what the nature of the case was; a slave escaping from her chains--a young woman, a sister--escaping from the bondage in which she had been held. She made her way to the bridge, but had not reached, ere from the Virginia side there came two slaveholders. As soon as they saw them, her pursuers called out, "Stop her!" True to their Virginian instincts, they came to the rescue of their brother kidnappers, across the bridge. The poor girl now saw that there was no chance for her.

It was a trying time. She knew if she went back, she must be a slave forever--she must be dragged down to the scenes of pollution which the slaveholders continually provide for most of the poor, sinking, wretched young women, whom they call their property. She formed her resolution; and just as those who were about to take her, were going to put hands upon her, to drag her back, she leaped over the bal.u.s.trades of the bridge, and down she went to rise no more. She chose death, rather than to go back into the hands of those christian slaveholders from whom she had escaped.

Can it be possible that such things as these exist in the United States?{323} Are not these the exceptions? Are any such scenes as this general? Are not such deeds condemned by the law and denounced by public opinion? Let me read to you a few of the laws of the slaveholding states of America. I think no better exposure of slavery can be made than is made by the laws of the states in which slavery exists. I prefer reading the laws to making any statement in confirmation of what I have said myself; for the slaveholders cannot object to this testimony, since it is the calm, the cool, the deliberate enactment of their wisest heads, of their most clear-sighted, their own const.i.tuted representatives. "If more than seven slaves together are found in any road without a white person, twenty lashes a piece; for visiting a plantation without a written pa.s.s, ten lashes; for letting loose a boat from where it is made fast, thirty-nine lashes for the first offense; and for the second, shall have cut off from his head one ear; for keeping or carrying a club, thirty-nine lashes; for having any article for sale, without a ticket from his master, ten lashes; for traveling in any other than the most usual and accustomed road, when going alone to any place, forty lashes; for traveling in the night without a pa.s.s, forty lashes." I am afraid you do not understand the awful character of these lashes. You must bring it before your mind. A human being in a perfect state of nudity, tied hand and foot to a stake, and a strong man standing behind with a heavy whip, knotted at the end, each blow cutting into the flesh, and leaving the warm blood dripping to the feet; and for these trifles.

"For being found in another person's negro-quarters, forty lashes; for hunting with dogs in the woods, thirty lashes; for being on horseback without the written permission of his master, twenty-five lashes; for riding or going abroad in the night, or riding horses in the day time, without leave, a slave may be whipped, cropped, or branded in the cheek with the letter R. or otherwise punished, such punishment not extending to life, or so as to render him unfit for labor." The laws referred to, may be found by consulting _Brevard's Digest; Haywood's Manual; Virginia Revised Code; Prince's Digest; Missouri Laws; Mississippi Revised Code_.

A man, for going to visit his brethren, without the permission of his master--and in many instances he may not have that permission; his master, from caprice or other reasons, may not be willing to allow it--may be caught on his way, dragged to a post, the branding-iron heated, and the name of his master or the letter R branded into his cheek or on his forehead. They treat slaves thus, on the principle that they must punish for light offenses, in order to prevent the commission of larger ones. I wish you to mark that in the single state of Virginia there are seventy-one crimes for which a colored man may be executed; while there are only three of{324} these crimes, which, when committed by a white man, will subject him to that punishment. There are many of these crimes which if the white man did not commit, he would be regarded as a scoundrel and a coward. In the state of Maryland, there is a law to this effect: that if a slave shall strike his master, he may be hanged, his head severed from his body, his body quartered, and his head and quarters set up in the most prominent places in the neighborhood. If a colored woman, in the defense of her own virtue, in defense of her own person, should s.h.i.+eld herself from the brutal attacks of her tyrannical master, or make the slightest resistance, she may be killed on the spot.

No law whatever will bring the guilty man to justice for the crime.

But you will ask me, can these things be possible in a land professing Christianity? Yes, they are so; and this is not the worst. No; a darker feature is yet to be presented than the mere existence of these facts.

I have to inform you that the religion of the southern states, at this time, is the great supporter, the great sanctioner of the b.l.o.o.d.y atrocities to which I have referred. While America is printing tracts and bibles; sending missionaries abroad to convert the heathen; expending her money in various ways for the promotion of the gospel in foreign lands--the slave not only lies forgotten, uncared for, but is trampled under foot by the very churches of the land. What have we in America? Why, we have slavery made part of the religion of the land.

Yes, the pulpit there stands up as the great defender of this cursed _inst.i.tution_, as it is called. Ministers of religion come forward and torture the hallowed pages of inspired wisdom to sanction the b.l.o.o.d.y deed. They stand forth as the foremost, the strongest defenders of this "inst.i.tution." As a proof of this, I need not do more than state the general fact, that slavery has existed under the droppings of the sanctuary of the south for the last two hundred years, and there has not been any war between the _religion_ and the _slavery_ of the south.

Whips, chains, gags, and thumb-screws have all lain under the droppings of the sanctuary, and instead of rusting from off the limbs of the bondman, those droppings have served to preserve them in all their strength. Instead of preaching the gospel against this tyranny, rebuke, and wrong, ministers of religion have sought, by all and every means, to throw in the back-ground whatever in the bible could be construed into opposition to slavery, and to bring forward that which they could torture into its support. This I conceive to be the darkest feature of slavery, and the most difficult to attack, because it is identified with religion, and exposes those who denounce it to the charge of infidelity.

Yes, those with whom I have been laboring, namely, the old{325} organization anti-slavery society of America, have been again and again stigmatized as infidels, and for what reason? Why, solely in consequence of the faithfulness of their attacks upon the slaveholding religion of the southern states, and the northern religion that sympathizes with it.

I have found it difficult to speak on this matter without persons coming forward and saying, "Dougla.s.s, are you not afraid of injuring the cause of Christ? You do not desire to do so, we know; but are you not undermining religion?" This has been said to me again and again, even since I came to this country, but I cannot be induced to leave off these exposures. I love the religion of our blessed Savior. I love that religion that comes from above, in the "wisdom of G.o.d," which is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality and without hypocrisy. I love that religion that sends its votaries to bind up the wounds of him that has fallen among thieves. I love that religion that makes it the duty of its disciples to visit the father less and the widow in their affliction. I love that religion that is based upon the glorious principle, of love to G.o.d and love to man; which makes its followers do unto others as they themselves would be done by. If you demand liberty to yourself, it says, grant it to your neighbors. If you claim a right to think for yourself, it says, allow your neighbors the same right. If you claim to act for yourself, it says, allow your neighbors the same right. It is because I love this religion that I hate the slaveholding, the woman-whipping, the mind-darkening, the soul-destroying religion that exists in the southern states of America. It is because I regard the one as good, and pure, and holy, that I cannot but regard the other as bad, corrupt, and wicked.

Loving the one I must hate the other; holding to the one I must reject the other.

I may be asked, why I am so anxious to bring this subject before the British public--why I do not confine my efforts to the United States? My answer is, first, that slavery is the common enemy of mankind, and all mankind should be made acquainted with its abominable character. My next answer is, that the slave is a man, and, as such, is ent.i.tled to your sympathy as a brother. All the feelings, all the susceptibilities, all the capacities, which you have, he has. He is a part of the human family. He has been the prey--the common prey--of Christendom for the last three hundred years, and it is but right, it is but just, it is but proper, that his wrongs should be known throughout the world. I have another reason for bringing this matter before the British public, and it is this: slavery is a system of wrong, so blinding to all around, so hardening to the heart, so corrupting to the morals, so deleterious to religion, so{326} sapping to all the principles of justice in its immediate vicinity, that the community surrounding it lack the moral stamina necessary to its removal. It is a system of such gigantic evil, so strong, so overwhelming in its power, that no one nation is equal to its removal. It requires the humanity of Christianity, the morality of the world to remove it. Hence, I call upon the people of Britain to look at this matter, and to exert the influence I am about to show they possess, for the removal of slavery from America. I can appeal to them, as strongly by their regard for the slaveholder as for the slave, to labor in this cause. I am here, because you have an influence on America that no other nation can have. You have been drawn together by the power of steam to a marvelous extent; the distance between London and Boston is now reduced to some twelve or fourteen days, so that the denunciations against slavery, uttered in London this week, may be heard in a fortnight in the streets of Boston, and reverberating amidst the hills of Ma.s.sachusetts. There is nothing said here against slavery that will not be recorded in the United States. I am here, also, because the slaveholders do not want me to be here; they would rather that I were not here. I have adopted a maxim laid down by Napoleon, never to occupy ground which the enemy would like me to occupy. The slaveholders would much rather have me, if I will denounce slavery, denounce it in the northern states, where their friends and supporters are, who will stand by and mob me for denouncing it. They feel something as the man felt, when he uttered his prayer, in which he made out a most horrible case for himself, and one of his neighbors touched him and said, "My friend, I always had the opinion of you that you have now expressed for yourself--that you are a very great sinner." Coming from himself, it was all very well, but coming from a stranger it was rather cutting. The slaveholders felt that when slavery was denounced among themselves, it was not so bad; but let one of the slaves get loose, let him summon the people of Britain, and make known to them the conduct of the slaveholders toward their slaves, and it cuts them to the quick, and produces a sensation such as would be produced by nothing else. The power I exert now is something like the power that is exerted by the man at the end of the lever; my influence now is just in proportion to the distance that I am from the United States. My exposure of slavery abroad will tell more upon the hearts and consciences of slaveholders, than if I was attacking them in America; for almost every paper that I now receive from the United States, comes teeming with statements about this fugitive Negro, calling him a "glib-tongued scoundrel," and saying that he is running out against the inst.i.tutions and people of America. I deny the charge that I am saying a word against the inst.i.tutions of America,{327} or the people, as such. What I have to say is against slavery and slaveholders. I feel at liberty to speak on this subject.

I have on my back the marks of the lash; I have four sisters and one brother now under the galling chain. I feel it my duty to cry aloud and spare not. I am not averse to having the good opinion of my fellow creatures. I am not averse to being kindly regarded by all men; but I am bound, even at the hazard of making a large cla.s.s of religionists in this country hate me, oppose me, and malign me as they have done--I am bound by the prayers, and tears, and entreaties of three millions of kneeling bondsmen, to have no compromise with men who are in any shape or form connected with the slaveholders of America. I expose slavery in this country, because to expose it is to kill it. Slavery is one of those monsters of darkness to whom the light of truth is death. Expose slavery, and it dies. Light is to slavery what the heat of the sun is to the root of a tree; it must die under it. All the slaveholder asks of me is silence. He does not ask me to go abroad and preach _in favor_ of slavery; he does not ask any one to do that. He would not say that slavery is a good thing, but the best under the circ.u.mstances. The slaveholders want total darkness on the subject. They want the hatchway shut down, that the monster may crawl in his den of darkness, crus.h.i.+ng human hopes and happiness, destroying the bondman at will, and having no one to reprove or rebuke him. Slavery shrinks from the light; it hateth the light, neither cometh to the light, lest its deeds should be reproved. To tear off the mask from this abominable system, to expose it to the light of heaven, aye, to the heat of the sun, that it may burn and wither it out of existence, is my object in coming to this country.

I want the slaveholder surrounded, as by a wall of anti-slavery fire, so that he may see the condemnation of himself and his system glaring down in letters of light. I want him to feel that he has no sympathy in England, Scotland, or Ireland; that he has none in Canada, none in Mexico, none among the poor wild Indians; that the voice of the civilized, aye, and savage world is against him. I would have condemnation blaze down upon him in every direction, till, stunned and overwhelmed with shame and confusion, he is compelled to let go the grasp he holds upon the persons of his victims, and restore them to their long-lost rights.

Dr. Campbell's Reply

From Rev. Dr. Campbell's brilliant reply we extract the following: FREDERICK DOUGLa.s.s, "the beast of burden," the portion of "goods and chattels," the representative of three millions of men, has been raised{328} up! Shall I say the _man?_ If there is a man on earth, he is a man. My blood boiled within me when I heard his address tonight, and thought that he had left behind him three millions of such men.

We must see more of this man; we must have more of this man. One would have taken a voyage round the globe some forty years back--especially since the introduction of steam--to have heard such an exposure of slavery from the lips of a slave. It will be an era in the individual history of the present a.s.sembly. Our children--our boys and girls--I have tonight seen the delightful sympathy of their hearts evinced by their heaving b.r.e.a.s.t.s, while their eyes sparkled with wonder and admiration, that this black man--this slave--had so much logic, so much wit, so much fancy, so much eloquence. He was something more than a man, according to their little notions. Then, I say, we must hear him again.

We have got a purpose to accomplish. He has appealed to the pulpit of England. The English pulpit is with him. He has appealed to the press of England; the press of England is conducted by English hearts, and that press will do him justice. About ten days hence, and his second master, who may well prize "such a piece of goods," will have the pleasure of reading his burning words, and his first master will bless himself that he has got quit of him. We have to create public opinion, or rather, not to create it, for it is created already; but we have to foster it; and when tonight I heard those magnificent words--the words of Curran, by which my heart, from boyhood, has ofttimes been deeply moved--I rejoice to think that they embody an instinct of an Englishman's nature. I heard, with inexpressible delight, how they told on this mighty ma.s.s of the citizens of the metropolis.

Britain has now no slaves; we can therefore talk to the other nations now, as we could not have talked a dozen years ago. I want the whole of the London ministry to meet Dougla.s.s. For as his appeal is to England, and throughout England, I should rejoice in the idea of churchmen and dissenters merging all sectional distinctions in this cause. Let us have a public breakfast. Let the ministers meet him; let them hear him; let them grasp his hand; and let him enlist their sympathies on behalf of the slave. Let him inspire them with abhorrence of the man-stealer--the slaveholder. No slaveholding American shall ever my cross my door.

No slaveholding or slavery-supporting minister shall ever pollute my pulpit. While I have a tongue to speak, or a hand to write, I will, to the utmost of my power, oppose these slaveholding men. We must have Dougla.s.s amongst us to aid in fostering public opinion.

The great conflict with slavery must now take place in America; and{329} while they are adding other slave states to the Union, our business is to step forward and help the abolitionists there. It is a pleasing circ.u.mstance that such a body of men has risen in America, and whilst we hurl our thunders against her slavers, let us make a distinction between those who advocate slavery and those who oppose it. George Thompson has been there. This man, Frederick Dougla.s.s, has been there, and has been compelled to flee. I wish, when he first set foot on our sh.o.r.es, he had made a solemn vow, and said, "Now that I am free, and in the sanctuary of freedom, I will never return till I have seen the emanc.i.p.ation of my country completed." He wants to surround these men, the slaveholders, as by a wall of fire; and he himself may do much toward kindling it.

Let him travel over the island--east, west, north, and south--everywhere diffusing knowledge and awakening principle, till the whole nation become a body of pet.i.tioners to America. He will, he must, do it. He must for a season make England his home. He must send for his wife. He must send for his children. I want to see the sons and daughters of such a sire. We, too, must do something for him and them worthy of the English name. I do not like the idea of a man of such mental dimensions, such moral courage, and all but incomparable talent, having his own small wants, and the wants of a distant wife and children, supplied by the poor profits of his publication, the sketch of his life. Let the pamphlet be bought by tens of thousands. But we will do something more for him, shall we not?

It only remains that we pa.s.s a resolution of thanks to Frederick Dougla.s.s, the slave that was, the man that is! He that was covered with chains, and that is now being covered with glory, and whom we will send back a gentleman.

LETTER TO HIS OLD MASTER. [11]. To My Old Master, Thomas Auld

SIR--The long and intimate, though by no means friendly, relation which unhappily subsisted between you and myself, leads me to hope that you will easily account for the great liberty which I now take in addressing you in this open and public manner. The same fact may remove any disagreeable surprise which you may experience on again finding your name coupled with mine, in any other way than in an advertis.e.m.e.nt, accurately describing my person, and offering a large sum for my arrest.

In thus dragging you again before the public, I am aware that I shall subject myself to no inconsiderable amount of censure. I shall probably be charged with an unwarrantable, if not a wanton and reckless disregard of the rights and properties of private life. There are those north as well as south who entertain a much higher respect for rights which are merely conventional, than they do for rights which are personal and essential. Not a few there are in our country, who, while they have no scruples against robbing the laborer of the hard earned results of his patient industry, will be shocked by the extremely indelicate manner of bringing your name before the public. Believing this to be the case, and wis.h.i.+ng to meet every reasonable or plausible objection to my conduct, I will frankly state the ground upon which I justfy(sic) myself in this instance, as well as on former occasions when I have thought proper to mention your name in public. All will agree that a man guilty of theft, robbery, or murder, has forfeited the right to concealment and private life; that the community have a right to subject such persons to the most complete exposure. However much they may desire retirement, and aim to conceal themselves and their movements from the popular gaze, the public have a right to ferret them out, and bring their conduct before{331} the proper tribunals of the country for investigation. Sir, you will undoubtedly make the proper application of these generally admitted principles, and will easily see the light in which you are regarded by me; I will not therefore manifest ill temper, by calling you hard names. I know you to be a man of some intelligence, and can readily determine the precise estimate which I entertain of your character. I may therefore indulge in language which may seem to others indirect and ambiguous, and yet be quite well understood by yourself.

I have selected this day on which to address you, because it is the anniversary of my emanc.i.p.ation; and knowing no better way, I am led to this as the best mode of celebrating that truly important events. Just ten years ago this beautiful September morning, yon bright sun beheld me a slave--a poor degraded chattel--trembling at the sound of your voice, lamenting that I was a man, and wis.h.i.+ng myself a brute. The hopes which I had treasured up for weeks of a safe and successful escape from your grasp, were powerfully confronted at this last hour by dark clouds of doubt and fear, making my person shake and my bosom to heave with the heavy contest between hope and fear. I have no words to describe to you the deep agony of soul which I experienced on that never-to-be-forgotten morning--for I left by daylight. I was making a leap in the dark. The probabilities, so far as I could by reason determine them, were stoutly against the undertaking. The preliminaries and precautions I had adopted previously, all worked badly. I was like one going to war without weapons--ten chances of defeat to one of victory. One in whom I had confided, and one who had promised me a.s.sistance, appalled by fear at the trial hour, deserted me, thus leaving the responsibility of success or failure solely with myself. You, sir, can never know my feelings. As I look back to them, I can scarcely realize that I have pa.s.sed through a scene so trying. Trying, however, as they were, and gloomy as was the prospect, thanks be to the Most High, who is ever the G.o.d of the oppressed, at the moment which was to determine my whole earthly career, His grace was sufficient; my mind was made up. I embraced the golden opportunity, took the morning tide at the flood, and a free man, young, active, and strong, is the result.

I have often thought I should like to explain to you the grounds upon which I have justified myself in running away from you. I am almost ashamed to do so now, for by this time you may have discovered them yourself. I will, however, glance at them. When yet but a child about six years old, I imbibed the determination to run away. The very first mental{332} effort that I now remember on my part, was an attempt to solve the mystery--why am I a slave? and with this question my youthful mind was troubled for many days, pressing upon me more heavily at times than others. When I saw the slave-driver whip a slave-woman, cut the blood out of her neck, and heard her piteous cries, I went away into the corner of the fence, wept and pondered over the mystery. I had, through some medium, I know not what, got some idea of G.o.d, the Creator of all mankind, the black and the white, and that he had made the blacks to serve the whites as slaves. How he could do this and be _good_, I could not tell. I was not satisfied with this theory, which made G.o.d responsible for slavery, for it pained me greatly, and I have wept over it long and often. At one time, your first wife, Mrs. Lucretia, heard me sighing and saw me shedding tears, and asked of me the matter, but I was afraid to tell her. I was puzzled with this question, till one night while sitting in the kitchen, I heard some of the old slaves talking of their parents having been stolen from Africa by white men, and were sold here as slaves. The whole mystery was solved at once. Very soon after this, my Aunt Jinny and Uncle Noah ran away, and the great noise made about it by your father-in-law, made me for the first time acquainted with the fact, that there were free states as well as slave states. From that time, I resolved that I would some day run away. The morality of the act I dispose of as follows: I am myself; you are yourself; we are two distinct persons, equal persons. What you are, I am. You are a man, and so am I. G.o.d created both, and made us separate beings. I am not by nature bond to you, or you to me. Nature does not make your existence depend upon me, or mine to depend upon yours. I cannot walk upon your legs, or you upon mine. I cannot breathe for you, or you for me; I must breathe for myself, and you for yourself. We are distinct persons, and are each equally provided with faculties necessary to our individual existence. In leaving you, I took nothing but what belonged to me, and in no way lessened your means for obtaining an _honest_ living. Your faculties remained yours, and mine became useful to their rightful owner. I therefore see no wrong in any part of the transaction. It is true, I went off secretly; but that was more your fault than mine. Had I let you into the secret, you would have defeated the enterprise entirely; but for this, I should have been really glad to have made you acquainted with my intentions to leave.

You may perhaps want to know how I like my present condition. I am free to say, I greatly prefer it to that which I occupied in Maryland. I am, however, by no means prejudiced against the state as such. Its geography, climate, fertility, and products, are such as to make it a very{333} desirable abode for any man; and but for the existence of slavery there, it is not impossible that I might again take up my abode in that state. It is not that I love Maryland less, but freedom more.

You will be surprised to learn that people at the north labor under the strange delusion that if the slaves were emanc.i.p.ated at the south, they would flock to the north. So far from this being the case, in that event, you would see many old and familiar faces back again to the south. The fact is, there are few here who would not return to the south in the event of emanc.i.p.ation. We want to live in the land of our birth, and to lay our bones by the side of our fathers; and nothing short of an intense love of personal freedom keeps us from the south. For the sake of this, most of us would live on a crust of bread and a cup of cold water.

Since I left you, I have had a rich experience. I have occupied stations which I never dreamed of when a slave. Three out of the ten years since I left you, I spent as a common laborer on the wharves of New Bedford, Ma.s.sachusetts. It was there I earned my first free dollar. It was mine.

I could spend it as I pleased. I could buy hams or herring with it, without asking any odds of anybody. That was a precious dollar to me.

You remember when I used to make seven, or eight, or even nine dollars a week in Baltimore, you would take every cent of it from me every Sat.u.r.day night, saying that I belonged to you, and my earnings also. I never liked this conduct on your part--to say the best, I thought it a little mean. I would not have served you so. But let that pa.s.s. I was a little awkward about counting money in New England fas.h.i.+on when I first landed in New Bedford. I came near betraying myself several times. I caught myself saying phip, for fourpence; and at one time a man actually charged me with being a runaway, whereupon I was silly enough to become one by running away from him, for I was greatly afraid he might adopt measures to get me again into slavery, a condition I then dreaded more than death.

I soon learned, however, to count money, as well as to make it, and got on swimmingly. I married soon after leaving you; in fact, I was engaged to be married before I left you; and instead of finding my companion a burden, she was truly a helpmate. She went to live at service, and I to work on the wharf, and though we toiled hard the first winter, we never lived more happily. After remaining in New Bedford for three years, I met with William Lloyd Garrison, a person of whom you have _possibly_ heard, as he is pretty generally known among slaveholders. He put it into my head that I might make myself serviceable to the cause of the slave, by devoting a portion of my time to telling my own sorrows, and those of other slaves, which had come under my observation. This{334} was the commencement of a higher state of existence than any to which I had ever aspired. I was thrown into society the most pure, enlightened, and benevolent, that the country affords. Among these I have never forgotten you, but have invariably made you the topic of conversation--thus giving you all the notoriety I could do. I need not tell you that the opinion formed of you in these circles is far from being favorable. They have little respect for your honesty, and less for your religion.