To the rice swamp dank and lone,
Where the slave-whip ceaseless swings,
Where the noisome insect stings,
Where the fever-demon strews
Poison with the falling dews,
Where the sickly sunbeams glare
Through the hot and misty air :—
Gone, gone, sold and gone
To the rice swamp dank and lone,
From Virginia hills and waters—
Woe is me, my stolen daughters!’
“The hearth is desolate. The children, the unconscious children, who once sang and danced in her presence, are gone. She gropes her way, in the darkness of age, for a drink of water. Instead of the voices of her children, she hears by day the moans of the dove, and by night the screams of the hideous owl. All is gloom. The grave is at the door. And now, when weighed down by the pains and aches of old age, when the head inclines to the feet, when the beginning and ending of human existence meet, and helpless infancy and painful old age combine together—at this time, this most needful time, the time for the exercise of that tenderness and affection which children only can exercise toward a declining parent—my poor old grandmother, the devoted mother of twelve children, is left all alone, in yonder little hut, before a few dim embers.”
Two years after the death of Mrs. Lucretia, Master Thomas married his second wife. Her name was Rowena Hamilton, the eldest daughter of Mr. William Hamilton, a rich slaveholder on the Eastern Shore of Maryland, who lived about five miles from St. Michael’s, the then place of my master’s residence.
Not long after his marriage, Master Thomas had a misunderstanding with Master Hugh, and, as a means of punishing his brother, he ordered him to send me home.
As the ground of misunderstanding will serve to illustrate the character of southern chivalry, and humanity, I will relate it.
Among the children of my Aunt Milly, was a daughter, named Henny. When quite a child, Henny had fallen into the fire, and had burnt her hands so bad that they were of very little use to her. Her fingers were drawn almost into the palms of her hands. She could make out to do something, but she was considered hardly worth the having—of little more value than a horse with a broken leg. This unprofitable piece of human property, ill shapen, and disfigured, Capt. Auld sent off to Baltimore, making his brother Hugh welcome to her services.
After giving poor Henny a fair trial, Master Hugh and his wife came to the conclusion, that they had no use for the crippled servant, and they sent her back to Master Thomas. This, the latter took as an act of ingratitude, on the part of his brother ; and, as a mark of his displeasure, he required him to send me immediately to St. Michael’s, saying, if he cannot keep “Hen,” he shall not have “Fred.”
Here was another shock to my nerves, another breaking up of my plans, and another severance of my religious and social alliances. I was now a big boy. I had become quite useful to several young colored men, who had made me their teacher. I had taught some of them to read, and was accustomed to spend many of my leisure hours with them. Our attachment was strong, and I greatly dreaded the separation. But regrets, especially in a slave, are unavailing. I was only a slave ; my wishes were nothing, and my happiness was the sport of my masters.
My regrets at now leaving Baltimore, were not for the same reasons as when I before left that city, to be valued and handed over to my proper owner. My home was not now the pleasant place it had formerly been. A change had taken place, both in Master Hugh, and in his once pious and affectionate wife. The influence of brandy and bad company on him, and the influence of slavery and social isolation upon her, had wrought disastrously upon the characters of both. Thomas was no longer “little Tommy,” but was a big boy, and had learned to assume the airs of his class toward me. My condition, therefore, in the house of Master Hugh, was not, by any means, so comfortable as in former years. My attachments were now outside of our family. They were felt to those to whom I imparted instruction, and to those little white boys from whom I received instruction. There, too, was my dear old father, the pious Lawson, who was, in christian graces, the very counterpart of “Uncle” Tom. The resemblance is so perfect, that he might have been the original of Mrs. Stowe’s christian hero. The thought of leaving these dear friends, greatly troubled me, for I was going without the hope of ever returning to Baltimore again ; the feud between Master Hugh and his brother being bitter and ir reconcilable, or, at least, supposed to be so.
In addition to thoughts of friends from whom I was parting, as I supposed, forever, I had the grief of neglected chances of escape to brood over. I had put off running away, until now I was to be placed where the opportunities for escaping were much fewer than in a large city like Baltimore.
On my way from Baltimore to St. Michael’s, down the Chesapeake bay, our sloop—the Amanda—was passed by the steamers plying between that city and Philadelphia, and I watched the course of those steamers, and, while going to St. Michael’s, I formed a plan to escape from slavery ; of which plan, and matters connected therewith the kind reader shall learn more hereafter.
CHAPTER XIV.
Experience in St. Michael’s.
THE VILLAGE—ITS INHABITANTS—THEIR OCCUPATION AND LOW PROPENSITIES—CAPTAIN THOMAS AULD—HIS CHARACTER—HIS SECOND WIFE, ROWENA—WELL MATCHED—SUFFERINGS FROM HUNGER—OBLIGED TO TAKE FOOD—MODE OF ARGUMENT IN VINDICATION THEREOF—NO MORAL CODE OF FREE SOCIETY CAN APPLY TO SLAVE SOCIETY—SOUTHERN CAMP MEETING—WHAT MASTER THOMAS DID THERE—HOPES—SUSPICIONS ABOUT HIS CONVERSION—THE RESULT—FAITH AND WORKS ENTIRELY AT VARIANCE—HIS RISE AND PROGRESS IN THE CHURCH—POOR COUSIN “HENNY”—HIS TREATMENT OF HER—THE METHODIST PREACHERS—THEIR UTTER DISREGARD OF US—ONE EXCELLENT EXCEPTION—REV. GEORGE COOKMAN—SABBATH SCHOOL—HOW BROKEN UP AND BY WHOM—A FUNERAL PALL CAST OVER ALL MY PROSPECTS—COVEY THE NEGRO-BREAKER.
St. Michael’s, the village in which was now my new home, compared favorably with villages in slave states, generally. There were a few comfortable dwellings in it, but the place, as a whole, wore a dull, slovenly, enterprise-forsaken aspect. The mass of the buildings were of wood ; they had never enjoyed the artificial adornment of paint, and time and storms had worn off the bright color of the wood, leaving them almost as black as buildings charred by a conflagration.
St. Michael’s had, in former years, (previous to 1833, for that was the year I went to reside there,) enjoyed some reputation as a ship building community, but that business had almost entirely given place to oyster fishing, for the Baltimore and Philadelphia markets—a course of life highly unfavorable to morals, industry, and manners. Miles river was broad, and its oyster fishing grounds were extensive ; and the fishermen were out, often, all day, and a part of the night, during autumn, winter and spring. This exposure was an excuse for carrying with them, in considerable quantities, spirituous liquors, the then supposed best antidote for cold. Each canoe was supplied with its jug of rum ; and tippling, among this class of the citizens of St. Michael’s, became general. This drinking habit, in an ignorant population, fostered coarseness, vulgarity and an indolent disregard for the social improvement of the place, so that it was admitted, by the few sober, thinking people who remained there, that St. Michael’s had become a very unsaintly, as well as an unsightly place, before I went there to reside.
I left Baltimore, for St. Michael’s in the month of March, 1833. I know the year, because it was the one succeeding the first cholera in Baltimore, and was the year, also, of that strange phenomenon, when the heavens seemed about to part with its starry train. I witnessed this gorgeous spectacle, and was awe-struck. The air seemed filled with bright, descending messengers from the sky. It was about daybreak when I saw this sublime scene. I was not without the suggestion, at the moment, that it might be the harbinger of the coming of the Son of Man ; and, in my then state of mind, I was prepared to hail Him as my friend and deliverer. I had read, that the “stars shall fall from heavens ; ” and they were now falling. I was suffering much in my mind. It did seem tha
t every time the young tendrils of my affection became attached, they were rudely broken by some unnatural outside power ; and I was beginning to look away to heaven for the rest denied me on earth.
But, to my story. It was now more than seven years since I had lived with Master Thomas Auld, in the family of my old master, on Col. Lloyd’s plantation. We were almost entire strangers to each other ; for, when I knew him at the house of my old master, it was not as a master, but simply as “Captain Auld,” who had married old master’s daughter. All my lessons concerning his temper and disposition, and the best methods of pleasing him, were yet to be learnt. Slaveholders, however, are not very ceremonious in approaching a slave ; and my ignorance of the new material in the shape of a master was but transient. Nor was my new mistress long in making known her animus. She was not a “Miss Lucretia,” traces of whom I yet remembered, and the more especially, as I saw them shining in the face of little Amanda, her daughter, now living under a step-mother’s government. I had not forgotten the soft hand, guided by a tender heart, that bound up with healing balsam the gash made in my head by Ike, the son of Abel. Thomas and Rowena, I found to be a well-matched pair. He was stingy, and she was cruel ; and—what was quite natural in such cases—she possessed the ability to make him as cruel as herself, while she could easily descend to the level of his meanness. In the house of Master Thomas, I was made—for the first time in seven years—to feel the pinchings of hunger, and this was not very easy to bear.
For, in all the changes of Master Hugh’s family, there was no change in the bountifulness with which they supplied me with food. Not to give a slave enough to eat, is meanness intensified, and it is so recognized among slaveholders generally, in Maryland. The rule, is no matter how coarse the food, only let there be enough of it. This is the theory, and—in the part of Maryland I came from—the general practice accords with this theory. Lloyd’s plantation was an exception, as was, also, the house of Master Thomas Auld.
All know the lightness of Indian corn-meal, as an article of food, and can easily judge from the following facts whether the statements I have made of the stinginess of Master Thomas, are borne out. There were four slaves of us in the kitchen, and four whites in the great house—Thomas Auld, Mrs. Auld, Hadaway Auld, (brother of Thomas Auld,) and little Amanda. The names of the slaves in the kitchen, were Eliza, my sister ; Priscilla, my aunt ; Henny, my cousin ; and myself. There were eight persons in the family. There was, each week, one half bushel of corn meal brought from the mill ; and in the kitchen, corn-meal was almost our exclusive food, for very little else was allowed us. Out of this half bushel of corn-meal, the family in the great house had a small loaf every morning ; thus leaving us, in the kitchen, with not quite a half a peck of meal per week, apiece. This allowance was less than half the allowance of food on Lloyd’s plantation. It was not enough to subsist upon ; and we were, therefore, reduced to the wretched necessity of living at the expense of our neighbors. We were compelled either to beg, or to steal, and we did both. I frankly confess, that while I hated everything like stealing, as such, I nevertheless did not hesitate to take food, when I was hungry, wherever I could find it. Nor was this practice the mere result of an unreasoning instinct ; it was, in my case, the result of a clear apprehension of the claims of morality. I weighed and considered the matter closely, before I ventured to satisfy my hunger by such means. Considering that my labor and person were the property of Master Thomas, and that I was by him deprived of the necessaries of life—necessaries obtained by my own labor—it was easy to deduce the right to supply myself with what was my own. It was simply appropriating what was my own to the use of my master, since the health and strength derived from such food were exerted in his service. To be sure, this was stealing, according to the law and gospel I heard from St. Michael’s pulpit ; but I had already begun to attach less importance to what dropped from that quarter, on that point, while, as yet, I retained my reverence for religion. It was not always convenient to steal from master, and the same reason why I might, innocently, steal from him, did not seem to justify me in stealing from others. In the case of my master, it was only a question of removal—the taking his meat out of one tub, and putting it into another ; the ownership of the meat was not affected by the transaction. At first, he owned it in the tub, and last, he owned it in me. His meat house was not always open. There was a strict watch kept on that point, and the key was on a large bunch in Rowena’s pocket. A great many times have we, poor creatures, been severely pinched with hunger, when meat and bread have been moulding under the lock, while the key was in the pocket of our mistress. This had been so when she knew we were nearly half starved ; and yet, that mistress, with saintly air, would kneel with her husband, and pray each morning that a merciful God would bless them in basket and in store, and save them, at last, in his kingdom. But I proceed with the argument.
It was necessary that the right to steal from others should be established ; and this could only rest upon a wider range of generalization than that which supposed the right to steal from my master.
It was sometime before I arrived at this clear right. The reader will get some idea of my train of reasoning, by a brief statement of the case. “I am,” thought I, “not only the slave of Master Thomas, but I am the slave of society at large. Society at large has bound itself, in form and in fact, to assist Master Thomas in robbing me of my rightful liberty, and of the just reward of my labor ; therefore, whatever rights I have against Master Thomas, I have, equally, against those confederated with him in robbing me of liberty. As society has marked me out as privileged plunder, on the principle of self-preservation I am justified in plundering in turn. Since each slave belongs to all ; all must, therefore, belong to each.”
I shall here make a profession of faith which may shock some, offend others, and be dissented from by all. It is this : Within the bounds of his just earnings, I hold that the slave is fully justified in helping himself to the gold and silver, and the best apparel of his master, or that of any other slaveholder ; and that such taking is not stealing in any just sense of that word.
The morality of free society can have no application to slave society. Slaveholders have made it almost impossible for the slave to commit any crime, known either to the laws of God or to the laws of man. If he steals, he takes his own ; if he kills his master, he imitates only the heroes of the revolution. Slaveholders I hold to be individually and collectively responsible for all the evils which grow out of the horrid relation, and I believe they will be so held at the judgment, in the sight of a just God. Make a man a slave, and you rob him of moral responsibility. Freedom of choice is the essence of all accountability. But my kind readers are, probably, less concerned about my opinions, than about that which more nearly touches my personal experience ; albeit, my opinions have, in some sort, been formed by that experience.
Bad as slaveholders are, I have seldom met with one so entirely destitute of every element of character capable of inspiring respect, as was my present master, Capt. Thomas Auld.
When I lived with him, I thought him incapable of a noble action. The leading trait in his character was intense selfishness. I think he was fully aware of this fact himself, and often tried to conceal it. Capt. Auld was not a born slaveholder—not a birthright member of the slaveholding oligarchy. He was only a slaveholder by marriage-right ; and, of all slaveholders, these latter are, by far, the most exacting. There was in him all the love of domination, the pride of mastery, and the swagger of authority, but his rule lacked the vital element of consistency. He could be cruel ; but his methods of showing it were cowardly, and evinced his meanness rather than his spirit. His commands were strong, his enforcement weak.
Slaves are not insensible to the whole-souled characteristics of a generous, dashing slaveholder, who is fearless of consequences ; and they prefer a master of this bold and daring kind—even with the risk of being shot down for impudence—to the fretful, little soul, who never uses the lash but at the suggestion of a lo
ve of gain.
Slaves, too, readily distinguish between the birthright bearing of the original slaveholder and the assumed attitudes of the accidental slaveholder ; and while they cannot respect either, they certainly despise the latter more than the former.
The luxury of having slaves wait upon him was something new to Master Thomas ; and for it he was wholly unprepared. He was a slaveholder, without the ability to hold or manage his slaves. We seldom called him “master,” but generally addressed him by his “bay craft” title—“Capt. Auld.” It is easy to see that such conduct might do much to make him appear awkward, and, consequently, fretful. His wife was especially solicitous to have us call her husband “master.” Is your master at the store ?”—“Where is your master ?”—“Go and tell your master”—“I will make your master acquainted with your conduct”—she would say ; but we were inapt scholars. Especially were I and my sister Eliza inapt in this particular. Aunt Priscilla was less stubborn and defiant in her spirit than Eliza and myself ; and, I think, her road was less rough than ours.
My Bondage and My Freedom (Penguin Classics) Page 20
