My Bondage and My Freedom (Penguin Classics)

by Frederick Douglass

  In the month of August, 1833, when I had almost become desperate under the treatment of Master Thomas, and when I entertained more strongly than ever the oft-repeated determination to run away, a circumstance occurred which seemed to promise brighter and better days for us all. At a Methodist camp-meeting, held in the Bay Side, (a famous place for camp-meetings,) about eight miles from St. Michael’s, Master Thomas came out with a profession of religion. He had long been an object of interest to the church, and to the ministers, as I had seen by the repeated visits and lengthy exhortations of the latter. He was a fish quite worth catching, for he had money and standing. In the community of St. Michael’s he was equal to the best citizen. He was strictly temperate ; perhaps, from principle, but most likely, from interest. There was very little to do for him, to give him the appearance of piety, and to make him a pillar in the church. Well, the camp-meeting continued a week ; people gathered from all parts of the county, and two steamboat loads came from Baltimore. The ground was happily chosen ; seats were arranged ; a stand erected ; a rude altar fenced in, fronting the preachers’ stand, with straw in it for the accommodation of mourners. This latter would hold at least one hundred persons. In front, and on the sides of the preachers’ stand, and outside the long rows of seats, rose the first class of stately tents, each vieing with the other in strength, neatness, and capacity for accommodating its inmates. Behind this first circle of tents was another, less imposing, which reached round the camp-ground to the speakers’ stand. Outside this second class of tents were covered wagons, ox carts, and vehicles of every shape and size. These served as tents to their owners. Outside of these, huge fires were burning, in all directions, where roasting, and boiling, and frying, were going on, for the benefit of those who were attending to their own spiritual welfare within the circle. Behind the preachers’ stand, a narrow space was marked out for the use of the colored people. There were no seats provided for this class of persons ; the preachers addressed them, “over the left,” if they addressed them at all. After the preaching was over, at every service, an invitation was given to mourners to come into the pen ; and, in some cases, ministers went out to persuade men and women to come in. By one of these ministers, Master Thomas Auld was persuaded to go inside the pen. I was deeply interested in that matter, and followed ; and, though colored people were not allowed either in the pen or in front of the preachers’ stand, I ventured to take my stand at a sort of half-way place between the blacks and whites, where I could distinctly see the movements of mourners, and especially the progress of Master Thomas.

  “If he has got religion,” thought I, “he will emancipate his slaves ; and if he should not do so much as this, he will, at any rate, behave toward us more kindly, and feed us more generously than he has heretofore done.” Appealing to my own religious experience, and judging my master by what was true in my own case, I could not regard him as soundly converted, unless some such good results followed his profession of religion.

  But in my expectations I was doubly disappointed ; Master Thomas was Master Thomas still. The fruits of his righteousness were to show themselves in no such way as I had anticipated. His conversion was not to change his relation toward men—at any rate not toward BLACK men—but toward God. My faith, I confess, was not great. There was something in his appearance that, in my mind, cast a doubt over his conversion. Standing where I did, I could see his every movement. I watched very narrowly while he remained in the little pen ; and although I saw that his face was extremely red, and his hair di sheveled, and though I heard him groan, and saw a stray tear halting on his cheek, as if inquiring “which way shall I go ?”—I could not wholly confide in the genuineness of his coversion. The hesitating behavior of that tear-drop, and its loneliness, distressed me, and cast a doubt upon the whole transaction, of which it was a part. But people said, “Capt. Auld had come through,” and it was for me to hope for the best. I was bound to do this, in charity, for I, too, was religious, and had been in the church full three years, although now I was not more than sixteen years old. Slaveholders may, sometimes, have confidence in the piety of some of their slaves ; but the slaves seldom have confidence in the piety of their masters. “He cant go to heaven with our blood in his skirts,” is a settled point in the creed of every slave ; rising superior to all teaching to the contrary, and standing forever as a fixed fact. The highest evidence the slaveholder can give the slave of his acceptance with God, is the emancipation of his slaves. This is proof that he is willing to give up all to God, and for the sake of God. Not to do this, was, in my estimation, and in the opinion of all the slaves, an evidence of half-heartedness, and wholly inconsistent with the idea of genuine conversion. I had read, also, somewhere in the Methodist Discipline, the following question and answer :

  “Question. What shall be done for the extirpation of slavery?

  “Answer. We declare that we are as much as ever convinced of the great evil of slavery ; therefore, no slaveholder shall be eligible to any official station in our church.”

  These words sounded in my ears for a long time, and encouraged me to hope. But, as I have before said, I was doomed to disappointment. Master Thomas seemed to be aware of my hopes and expectations concerning him. I have thought, before now, that he looked at me in answer to my glances, as much as to say, “I will teach you, young man, that, though I have parted with my sins, I have not parted with my sense. I shall hold my slaves, and go to heaven too.”

  Possibly, to convince us that we must not presume too much upon his recent conversion, he became rather more rigid and stringent in his exactions. There always was a scarcity of good nature about the man ; but now his whole countenance was soured over with the seemings of piety. His religion, therefore, neither made him emancipate his slaves, nor caused him to treat them with greater humanity. If religion had any effect on his character at all, it made him more cruel and hateful in all his ways. The natural wickedness of his heart had not been removed, but only reënforced, by the profession of religion. Do I judge him harshly ? God forbid. Facts are facts. Capt. Auld made the greatest profession of piety. His house was, literally, a house of prayer. In the morning, and in the evening, loud prayers and hymns were heard there, in which both himself and his wife joined ; yet, no more meal was brought from the mill, no more attention was paid to the moral welfare of the kitchen ; and nothing was done to make us feel that the heart of Master Thomas was one whit better than it was before he went into the little pen, opposite to the preachers’ stand, on the camp ground.

  Our hopes (founded on the discipline) soon vanished ; for the authorities let him into the church at once, and before he was out of his term of probation, I heard of his leading class ! He distinguished himself greatly among the brethren, and was soon an exhorter. His progress was almost as rapid as the growth of the fabled vine of Jack’s bean. No man was more active than he, in revivals. He would go many miles to assist in carrying them on, and in getting outsiders interested in religion. His house being one of the holiest, if not the happiest in St. Michael’s, became the “preachers’ home.” These preachers evidently liked to share Master Thomas’s hospitality ; for while he starved us, he stuffed them. Three or four of these ambassadors of the gospel—according to slavery—have been there at a time ; all living on the fat of the land, while we, in the kitchen, were nearly starving. Not often did we get a smile of recognition from these holy men. They seemed almost as unconcerned about our getting to heaven, as they were about our getting out of slavery. To this general charge there was one exception—the Rev. GEORGE COOKMAN. Unlike Rev. Messrs. Storks, Ewry, Hickey, Humphrey and Cooper, (all whom were on the St. Michael’s circuit,) he kindly took an interest in our temporal and spiritual welfare. Our souls and our bodies were all alike sacred in his sight ; and he really had a good deal of genuine anti-slavery feeling mingled with his colonization ideas. There was not a slave in our neighborhood that did not love, and almost venerate, Mr. Cookman. It was pretty generally believed that he had been chiefly ins
trumental in bringing one of the largest slaveholders—Mr. Samuel Harrison—in that neighborhood, to emancipate all his slaves, and, indeed, the general impression was, that Mr. Cookman had labored faithfully with slaveholders, whenever he met them, to induce them to emancipate their bondmen, and that he did this as a religious duty. When this good man was at our house, we were all sure to be called in to prayers in the morning ; and he was not slow in making inquiries as to the state of our minds, nor in giving us a word of exhortation and of encouragement. Great was the sorrow of all the slaves, when this faithful preacher of the gospel was removed from the Talbot county circuit. He was an eloquent preacher, and possessed what few ministers, south of Mason Dixon’s line, possess, or dare to show, viz : a warm and philanthropic heart. The Mr. Cookman, of whom I speak, was an Englishman by birth, and perished while on his way to England, on board the ill-fated President. Could the thousands of slaves in Maryland, know the fate of the good man, to whose words of comfort they were so largely indebted, they would thank me for dropping a tear on this page, in memory of their favorite preacher, friend and benefactor.

  But, let me return to Master Thomas, and to my experience, after his conversion. In Baltimore, I could, occasionally, get into a Sabbath school, among the free children, and receive lessons, with the rest ; but, having already learned both to read and to write, I was more of a teacher than a pupil, even there. When, however, I went back to the Eastern Shore, and was at the house of Master Thomas, I was neither allowed to teach, nor to be taught. The whole community—with but a single exception, among the whites—frowned upon everything like imparting instruction either to slaves or to free colored persons. That single exception, a pious young man, named Wilson, asked me, one day, if I would like to assist him in teaching a little Sabbath school, at the house of a free colored man in St. Michael’s, named James Mitchell. The idea was to me a delightful one, and I told him I would gladly devote as much of my Sabbaths as I could command, to that most laudable work. Mr. Wilson soon mustered up a dozen old spelling books, and a few testaments ; and we commenced operations, with some twenty scholars, in our Sunday school. Here, thought I, is something worth living for ; here is an excellent chance for usefulness ; and I shall soon have a company of young friends, lovers of knowledge, like some of my Baltimore friends, from whom I now felt parted forever.

  Our first Sabbath passed delightfully, and I spent the week after very joyously. I could not go to Baltimore, but I could make a little Baltimore here. At our second meeting, I learned that there was some objection to the existence of the Sabbath school ; and, sure enough, we had scarcely got at work—good work, simply teaching a few colored children how to read the gospel of the Son of God—when in rushed a mob, headed by Mr. Wright Fairbanks and Mr. Garrison West—two class-leaders—and Master Thomas ; who, armed with sticks and other missiles, drove us off, and commanded us never to meet for such a purpose again. One of this pious crew told me, that as for my part, I wanted to be another Nat Turner ; and if I did not look out, I should get as many balls into me, as Nat did into him. Thus ended the infant Sabbath school, in the town of St. Michael’s. The reader will not be surprised when I say, that the breaking up of my Sabbath school, by these class-leaders, and professedly holy men, did not serve to strengthen my religious convictions. The cloud over my St. Michael’s home grew heavier and blacker than ever.

  It was not merely the agency of Master Thomas, in breaking up and destroying my Sabbath school, that shook my confidence in the power of southern religion to make men wiser or better ; but I saw in him all the cruelty and meanness, after his conversion, which he had exhibited before he made a profession of religion. His cruelty and meanness were especially displayed in his treatment of my unfortunate cousin, Henny, whose lameness made her a burden to him. I have no extraordinary personal hard usage toward myself to complain of, against him, but I have seen him tie up the lame and maimed woman, and whip her in a manner most brutal, and shocking ; and then, with blood-chilling blasphemy, he would quote the passage of scripture, “That servant which knew his lord’s will, and prepared not himself, neither did according to his will, shall be beaten with many stripes.” Master would keep this lacerated woman tied up by her wrists, to a bolt in the joist, three, four and five hours at a time. He would tie her up early in the morning, whip her with a cowskin before breakfast ; leave her tied up ; go to his store, and, returning to his dinner, repeat the castigation ; laying on the rugged lash, on flesh already made raw by repeated blows. He seemed desirous to get the poor girl out of existence, or, at any rate, off his hands. In proof of this, he afterwards gave her away to his sister Sarah, (Mrs. Cline ; ) but, as in the case of Master Hugh, Henny was soon returned on his hands. Finally, upon a pretense that he could do nothing with her, (I use his own words,) he “set her adrift, to take care of herself.” Here was a recently converted man, holding, with tight grasp, the well-framed, and able bodied slaves left him by old master—the persons, who, in freedom, could have taken care of themselves ; yet, turning loose the only cripple among them, virtually to starve and die.

  No doubt, had Master Thomas been asked, by some pious northern brother, why he continued to sustain the relation of a slaveholder, to those whom he retained, his answer would have been precisely the same as many other religious slaveholders have returned to that inquiry, viz : “I hold my slaves for their own good.”

  Bad as my condition was when I lived with Master Thomas, I was soon to experience a life far more goading and bitter. The many differences springing up between myself and Master Thomas, owing to the clear perception I had of his character, and the boldness with which I defended myself against his capricious complaints, led him to declare that I was unsuited to his wants ; that my city life had affected me perniciously ; that, in fact, it had almost ruined me for every good purpose, and had fitted me for everything that was bad. One of my greatest faults, or offenses, was that of letting his horse get away, and go down to the farm belonging to his father-in-law. The animal had a liking for that farm, with which I fully sympathized. Whenever I let it out, it would go dashing down the road to Mr. Hamilton’s, as if going on a grand frolic. My horse gone, of course I must go after it. The explanation of our mutual attachment to the place is the same ; the horse found there good pasturage, and I found there plenty of bread. Mr. Hamilton had his faults, but starving his slaves was not among them. He gave food, in abundance, and that, too, of an excellent quality. In Mr. Hamilton’s cook—Aunt Mary—I found a most generous and considerate friend. She never allowed me to go there without giving me bread enough to make good the deficiencies of a day or two. Master Thomas at last resolved to endure my behavior no longer ; he could neither keep me, nor his horse, we liked so well to be at his father-in-law’s farm. I had now lived with him nearly nine months, and he had given me a number of severe whippings, without any visible improvement in my character, or my conduct ; and now he was resolved to put me out—as he said—“to be broken.”

  There was, in the Bay Side, very near the camp ground, where my master got his religious impressions, a man named Edward Covey, who enjoyed the execrated reputation, of being a first rate hand at breaking young negroes. This Covey was a poor man, a farm renter ; and this reputation, (hateful as it was to the slaves and to all good men,) was, at the same time, of immense advantage to him. It enabled him to get his farm tilled with very little expense, compared with what it would have cost him without this most extraordinary reputation. Some slaveholders thought it an advantage to let Mr. Covey have the government of their slaves a year or two, almost free of charge, for the sake of the excellent training such slaves got under his happy management! Like some horse breakers, noted for their skill, who ride the best horses in the country without expense, Mr. Covey could have under him, the most fiery bloods of the neighborhood, for the simple reward of returning them to their owners, well broken. Added to the natural fitness of Mr. Covey for the duties of his profession, he was said to “enjoy religion,” and was as strict in th
e cultivation of piety, as he was in the cultivation of his farm. I was made aware of his character by some who had been under his hand ; and while I could not look forward to going to him with any pleasure, I was glad to get away from St. Michael’s. I was sure of getting enough to eat at Covey’s, even if I suffered in other respects. This, to a hungry man, is not a prospect to be regarded with indifference.

  CHAPTER XV.

  Covey, the Negro Breaker.

  JOURNEY TO MY NEW MASTER’S—MEDITATIONS BY THE WAY—VIEW OF COVEY’S RESIDENCE—THE FAMILY—THE AUTHOR’S AWKWARDNESS AS A FIELD HAND—A CRUEL BEATING—WHY IT WAS GIVEN—DESCRIPTION OF COVEY—FIRST ADVENTURE AT OX DRIVING—HAIR-BREADTH ESCAPES—OX AND MAN ALIKE PROPERTY—COVEY’S MANNER OF PROCEEDING TO WHIP—HARD LABOR BETTER THAN THE WHIP FOR BREAKING DOWN THE SPIRIT—CUNNING AND TRICKERY OF COVEY—FAMILY WORSHIP—SHOCKING CONTEMPT FOR CHASTITY—THE AUTHOR BROKEN DOWN—GREAT MENTAL AGITATION IN CONTRASTING THE FREEDOM OF THE SHIPS WITH HIS OWN SLAVERY—ANGUISH BEYOND DESCRIPTION.

  The morning of the first of January, 1834, with its chilling wind and pinching frost, quite in harmony with the winter in my own mind, found me, with my little bundle of clothing on the end of a stick, swung across my shoulder, on the main road, bending my way toward Covey’s, whither I had been imperiously ordered by Master Thomas. The latter had been as good as his word, and had committed me, without reserve, to the mastery of Mr. Edward Covey. Eight or ten years had now passed since I had been taken from my grandmother’s cabin, in Tuckahoe ; and these years, for the most part, I had spent in Baltimore, where—as the reader has already seen—I was treated with comparative tenderness. I was now about to sound profounder depths in slave life. The rigors of a field, less tolerable than the field of battle, awaited me. My new master was notorious for his fierce and savage disposition, and my only consolation in going to live with him was, the certainty of finding him precisely as represented by common fame. There was neither joy in my heart, nor elasticity in my step, as I started in search of the tyrant’s home. Starvation made me glad to leave Thomas Auld’s, and the cruel lash made me dread to go to Covey’s. Escape was impossible ; so, heavy and sad, I paced the seven miles, which separated Covey’s house from St. Michael’s—thinking much by the solitary way—averse to my condition ; but thinking was all I could do. Like a fish in a net, allowed to play for a time, I was now drawn rapidly to the shore, secured at all points. “I am,” thought I, “but the sport of a power which makes no account, either of my welfare or of my happiness. By a law which I can clearly comprehend, but cannot evade nor resist, I am ruthlessly snatched from the hearth of a fond grandmother, and hurried away to the home of a mysterious ‘old master ; ’ again I am removed from there, to a master in Baltimore ; thence am I snatched away to the Eastern Shore, to be valued with the beasts of the field, and, with them, divided and set apart for a possessor ; then I am sent back to Baltimore ; and by the time I have formed new attachments, and have begun to hope that no more rude shocks shall touch me, a difference arises between brothers, and I am again broken up, and sent to St. Michael’s ; and now, from the latter place, I am footing my way to the home of a new master, where, I am given to understand, that, like a wild young working animal, I am to be broken to the yoke of a bitter and life-long bondage.”