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Frederick Douglass was an African-American social reformer, abolitionist, orator, writer, and statesman. Greatest Works of Frederick Douglass Abolition Fanaticism in New YorkCollected Articles of Frederick DouglassJohn BrownMy Bondage and My FreedomThe Narrative of the Life of Frederick Douglass

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The Premium Major Collection of Frederick Douglass

Detailed Biography of Frederick Douglass

Abolition Fanaticism in New York

Collected Articles of Frederick Douglass

John Brown

My Bondage and My Freedom

The Narrative of the Life of Frederick Douglass

Biography

Frederick Douglass (1818 – 1895) African American, anti-slavery campaigner.

Frederick Douglass was a former slave who escaped and became a powerful anti-slavery orator. Douglass wrote three autobiographies describing his experiences as a slave and then gaining his freedom. His writings and speeches became powerful testimonies to support the abolition of slavery. Douglass was the most influential African-American leader of the Nineteenth Century, and exemplified great moral courage in opposing slavery and injustice.

Frederick Douglass was born into slavery in Talbot County, Maryland. His mother, Harrier Bailey was a slave; his father was probably his mother’s slave owner. He saw little of his mother when growing up, and she died when he was 10. The young Douglass was brought up by his grandmother until the age of seven, when he was sent to Baltimore to serve Hugh Auld.

Although still a slave, in Baltimore, the young Douglas was taught to read by the wife of his Master – Sophia Auld. Douglas had fond memories of Sophia and felt he was treated like a human being; these early steps in learning to read would prove critical for awakening in Douglass a greater aspiration for freedom. Douglass said that going to Baltimore was crucial in enabling him to eventually escape slavery.

ABOLITION FANATICISM IN NEW YORK.

SPEECH OF A RUNAWAY SLAVE FROM BALTIMORE, AT AN ABOLITION MEETING IN NEW YORK, HELD MAY 11, 1847.

1847.

FOR SALE AT ALL THE PERIODICAL AGENCIES.

FLAMING ABOLITION SPEECH DELIVERED BY THE RUNAWAY SLAVE, FREDERICK DOUGLASS, At the Anniversary of the American Anti-Slavery Society,IN THE TABERNACLE, NEW YORK, MAY 11, 1847.

The following Report will show to Marylanders, how a runaway slave talks, when he reaches the Abolition regions of the country. This presumptive negro was even present at the London World's Temperance Convention, last year; and in spite of all the efforts of the American Delegates to prevent it, he palmed off his Abolition bombast upon an audience of 7000 persons! Of this high-handed measure he now makes his boast in New-York, one of the hot-beds of Abolitionism. The Report is given exactly as published in the New-York Tribune. The reader will make his own comments.

Mr. Douglass was introduced to the audience by Wm. Lloyd Garrison, Esq., President of the American Anti-Slavery Society, and, upon taking the platform, was greeted with enthusiastic and long-continued applause by the vast concourse which filled the spacious Tabernacle to overflowing. As soon as the audience became silent, Mr. D. with, at first, a slight degree of embarrassment, addressed them as follows:

"I am very glad to be here. I am very glad to be present at this Anniversary—glad again to mingle my voice with those with whom I have stood identified, with those with whom I have labored, for the last seven years, for the purpose of undoing the burdens of my brethren, and hastening the day of their emancipation.

I do not doubt but that a large portion of this audience will be disappointed, both by the manner and the matter of what I shall this day set forth. The extraordinary and unmerited eulogies which have been showered upon me, here and elsewhere, have done much to create expectations which, I am well aware, I can never hope to gratify. I am here, a simple man, knowing what I have experienced in Slavery, knowing it to be a bad system, and desiring, by all Christian means, to seek its overthrow. I am not here to please you with an eloquent speech, with a refined and logical address, but to speak to you the sober truths of a heart overborne with gratitude to God that we have in this land, cursed as it is with Slavery, so noble a band to second my efforts and the efforts of others in the noble work of undoing the Yoke of Bondage, with which the majority of the States of this Union are now unfortunately cursed.

Since the last time I had the pleasure of mingling my voice with the voices of my friends on this platform, many interesting and even trying events have occurred to me. I have experienced, within the last eighteen or twenty months, many incidents, all of which it would be interesting to communicate to you; but many of these I shall be compelled to pass over at this time, and confine my remarks to giving a general outline of the manner and spirit with which I have been hailed abroad, and welcomed at the different places which I have visited during my absence of twenty months.

You are aware, doubtless, that my object in going from this country, was to get beyond the reach of the clutch of the man who claimed to own me as his property. I had written a book giving a history of that portion of my life spent in the gall and bitterness and degradation of Slavery, and in which I also identified my oppressors as the perpetrators of some of the most atrocious crimes. This had deeply incensed them against me, and stirred up within them the purpose of revenge, and my whereabouts being known, I believed it necessary for me, if I would preserve my liberty, to leave the shores of America, and take up my abode in some other land, at least until the excitement occasioned by the publication of my Narrative had subsided. I went to England, Monarchical England, to get rid of Democratic Slavery, and I must confess that, at the very threshold, I was satisfied that I had gone to the right place. Say what you will of England—of the degradation—of the poverty—and there is much of it there—say what you will of the oppression and suffering going on in England at this time, there is Liberty there—there is Freedom there, not only for the white man, but for the black man also. The instant I stepped upon the shore, and looked into the faces of the crowd around me, I saw in every man a recognition of my manhood, and an absence, a perfect absence, of everything like that disgusting hate with which we are pursued in this country. [Cheers.] I looked around in vain to see in any man's face a token of the slightest aversion to me on account of my complexion. Even the cabmen demeaned themselves to me as they did to other men, and the very dogs and pigs of old England treated me as a man! I cannot, however, my friends, dwell upon this anti-Prejudice, or rather the many illustrations of the absence of Prejudice against Color in England—but will proceed, at once, to defend the Right and Duty of invoking English aid and English sympathy for the overthrow of American Slavery, for the education of Colored Americans, and to forward in every way, the interests of humanity; inasmuch as the right of appealing to England for aid in overthrowing Slavery in this country, has been called in question, in public meetings and by the press, in this city.

I cannot agree with my friend Mr. Garrison in relation to my love and attachment to this land. I have no love for America, as such; I have no patriotism. I have no country. What country have I? The Institutions of this country do not know me—do not recognize me as a man. I am not thought of, spoken of, in any direction, out of the Anti-Slavery ranks, as a man. I am not thought of or spoken of, except as a piece of property belonging to some Christian Slaveholder, and all the Religious and Political Institutions of this Country alike pronounce me a Slave and a chattel. Now, in such a country as this I cannot have patriotism. The only thing that links me to this land is my family, and the painful consciousness that here there are 3,000,000 of my fellow creatures groaning beneath the iron rod of the worst despotism that could be devised even in Pandemonium,—that here are men and brethren who are identified with me by their complexion, identified with me by their hatred of Slavery, identified with me by their love and aspirations for Liberty, identified with me by the stripes upon their backs, their inhuman wrongs and cruel sufferings. This, and this only, attaches me to this land, and brings me here to plead with you, and with this country at large, for the disenthrallment of my oppressed countrymen, and to overthrow this system of Slavery which is crushing them to the earth. How can I love a country that dooms 3,000,000 of my brethren, some of them my own kindred, my own brothers, my own sisters, who are now clanking the chains of Slavery upon the plains of the South, whose warm blood is now making fat the soil of Maryland and of Alabama, and over whose crushed spirits rolls the dark shadow of Oppression, shutting out and extinguishing forever the cheering rays of that bright Sun of Liberty, lighted in the souls of all God's children by the omnipotent hand of Deity itself? How can I, I say, love a country thus cursed, thus bedewed with the blood of my brethren? A Country, the Church of which, and the Government of which, and the Constitution of which are in favor of supporting and perpetuating this monstrous system of injustice and blood? I have not, I cannot have, any love for this country, as such, or for its Constitution. I desire to see it overthrown as speedily as possible and its Constitution shivered in a thousand fragments, rather than this foul curse should continue to remain as now. [Hisses and cheers.]

In all this, my friends, let me make myself understood. I do not hate America as against England, or against any other country or land. I love Humanity all over the globe. I am anxious to see Righteousness prevail in all directions. I am anxious to see Slavery overthrown here; but, I never appealed to Englishmen in a manner calculated to awaken feelings of hatred or disgust, or to inflame their prejudices toward America as a nation, or in a manner provocative of national jealousy or ill-will; but I always appealed to their conscience—to the higher and nobler feelings of the people of that country, to enlist them in this cause. I always appealed to their manhood, that which preceded their being Englishmen, (to quote an expression of my friend Phillips,) I appealed to them as men, and I had a right to do so. They are men, and the Slave is a man, and we have a right to call upon all men to assist in breaking his bonds, let them be born when and live where they may.

But it is asked, 'What good will this do?' or 'What good has it done?' 'Have you not irritated, have you not annoyed your American friends and the American people rather than done them good?' I admit that we have irritated them. They deserve to be irritated. I am anxious to irritate the American people on this question. As it is in physics, so in morals, there are cases which demand irritation and counter-irritation. The conscience of the American public needs this irritation, and I would blister it all over from centre to circumference, until it gives signs of a purer and a better life than it is now manifesting to the world.

But why expose the sins of one nation in the eyes of another? Why attempt to bring one people under the odium of another people? There is much force in this question. I admit that there are sins in almost every country which can be best removed by means confined exclusively to their immediate locality. But such evils and such sins pre-suppose the existence of a moral power in their immediate locality sufficient to accomplish the work of renovation. But, where, pray, can we go to find moral power in this nation sufficient to overthrow Slavery? To what institution, to what party shall we apply for aid? I say we admit that there are evils which can be best removed by influences confined to their immediate locality. But in regard to American Slavery it is not so. It is such a giant crime, so darkening to the soul, so blinding in its moral influence, so well calculated to blast and corrupt all the humane principles of our nature, so well adapted to infuse its own accursed spirit into all around it, that the people among whom it exists have not the moral power to abolish it. Shall we go to the Church for this influence? We have heard its character described. Shall we go to Politicians or Political Parties? Have they the moral power necessary to accomplish this mighty task? They have not. What are they doing at this moment? Voting supplies for Slavery—voting supplies for the extension, the stability, the perpetuation of Slavery in this land. What is the press doing? The same. The pulpit? Almost the same. I do not flatter myself that there is moral power in the land sufficient to overthrow Slavery, and I welcome the aid of England. And that aid will come. The growing intercourse between England and this country, by means of steam navigation, the relaxation of the protective system in various countries in Europe, gives us an opportunity to bring in the aid, the moral and Christian aid of those living on the other side of the Atlantic. We welcome it in the language of the resolution. We entreat our British friends to continue to send their remonstrances across the deep against Slavery in this land. And these remonstrances will have a powerful effect here. Sir, the Americans may tell of their ability, and I have no doubt they have it, to keep back the invader's hosts, to repulse the strongest force that its enemies may send against this country. It may boast, and rightly boast of its capacity to build its ramparts so high that no foe can hope to scale them—to render them so impregnable as to defy the assaults of the world. But, sir, there is one thing it cannot resist, come from what quarter it may. It cannot resist TRUTH. You cannot build your forts so strong, nor your ramparts so high, nor arm yourselves so powerfully, as to be able to withstand the overwhelming MORAL SENTIMENT against Slavery now flowing into this land. For example: Prejudice against Color is continually becoming weaker in this land; and why? Because the whole European Continent denounces this sentiment as unworthy a lodgment in the breast of an enlightened community. And the American abroad dares not now, even in a public conveyance, to lift his voice in defence of this disgusting prejudice.

I do not mean to say that there are no practices abroad which deserve to receive an influence, favorable to their extermination, from America. I am most glad to know that Democratic Freedom—not the bastard Democracy which, while loud in its protestations of regard for Liberty and Equality, builds up Slavery, and, in the name of Freedom fights the battles of Despotism—is making great strides in Europe. We see, abroad, in England especially, happy indications of the progress of American principles. A little while ago England was cursed by a Corn monopoly—by that giant monopoly which snatched from the mouths of the famishing Poor the bread which you sent from this land. The community—the people of England demanded its destruction, and they have triumphed! We have aided them, and they aid us, and the mission of the two nations, henceforth, is to serve each other.

Sir, it is said that, when abroad, I misrepresented my country on this question. I am not aware of any misrepresentation. I stated facts and facts only. A gentleman of your own City, Rev. Dr. Cox, has taken particular pains to stigmatize me as having introduced the subject of Slavery illegitimately into the World's Temperance Convention. But what was the fact? I went to that Convention, not as a Delegate—I went into it by the invitation of a Committee of the Convention. I suppose most of you know the circumstances, but I wish to say one word in relation to the spirit and the principle which animated me at that meeting. I went into it at the invitation of the Committee, and spoke not only at their urgent request, but by public announcement. I stood on the platform on the evening referred to, and heard some eight or ten Americans address the 7,000 people assembled in that vast Hall. I heard them speak of the Temperance movement in the land. I heard them eulogize the Temperance Societies in the highest terms, calling on England to follow their example (and England may follow them with advantage to herself;) but I heard no reference made to the 3,000,000 of people in this country who are denied the privilege, not only of Temperance, but of all other Societies. I heard not a word of the American Slaves, who, if seven of them were found together at a Temperance meeting or any other place, would be scourged and beaten by their cruel tyrants. Yes, nine-and-thirty lashes is the penalty required to be inflicted by the law if any of the Slaves get together in a number exceeding seven, for any purpose, however peaceable or laudable. And while these American gentlemen were extending their hands to me, and saying, 'How do you do, Mr. Douglass? I am most happy to meet you here,' &c. &c. I knew that, in America, they would not have touched me with a pair of tongues. I felt, therefore, that that was the place and the time to call to remembrance the 3,000,000 of Slaves, whom I aspired to represent on that occasion. I did so, not maliciously, but with a desire, only, to subserve the best interests of my race. I besought the American Delegates who had at first responded to my speech with shouts of applause, when they should arrive at home, to extend the borders of their Temperance Societies, so as to include the 500,000 Colored People in the Northern States of the Union. I also called to mind the facts in relation to the mob that occurred in the City of Philadelphia in the year 1842. I stated these facts to show to the British public how difficult it is for a colored man in this country to do anything to elevate himself or his race from the state of degradation in which they are plunged; how difficult it is for him to be virtuous or temperate, or anything but a menial, an outcast. You all remember the circumstances of the mob to which I have alluded. A number of intelligent, philanthropic, manly colored men, desirous of snatching their colored brethren from the fangs of intemperance, formed themselves into a procession and walked through the streets of Philadelphia with appropriate banners, and badges, and mottoes. I stated the fact that that procession was not allowed to proceed far, in the City of Philadelphia—the American City of Brotherly Love, the city of all others loudest in its boasts of freedom and liberty—before these noble-minded men were assaulted by the citizens, their banners torn in shreds and themselves trampled in the dust, and inhumanly beaten, and all their bright and fond hopes and anticipations in behalf of their friends and their race blasted by the wanton cruelty of their white fellow citizens. And all this was done for no other reason than that they had presumed to walk through the streets with Temperance banners and badges, like human beings.

The statement of this fact caused the whole Convention to break forth in one general expression of intense disgust at such atrocious and inhuman conduct. This disturbed the composure of some of our American representatives, who, in serious alarm, caught hold of the skirts of my coat, and attempted to make me desist from my exposition of the situation of the colored race in this country. There was one Doctor of Divinity there—the ugliest man that I ever saw in my life—who almost tore the skirts of my coat off, so vehement was he in his friendly attempts to induce me to yield the floor. But fortunately the audience came to my rescue, and demanded that I should go on, and I did go on, and, I trust, discharged my duty to my brethren in bonds and the cause of Human Liberty, in a manner not altogether unworthy the occasion.

I have been accused of dragging the question of Slavery into the Convention. I had a right to do so. It was the World's Convention—not the Convention of any sect or number of sects—not the convention of any particular Nation—not a man's nor a woman's Convention, not a black man's nor a white man's Convention, but the World's Convention, the convention of ALL, black as well as white, bond as well as free. And I stood there, as I thought, a representative of 3,000,000 of men whom I had left in rags and wretchedness to be devoured by the accursed Institution which stands by them, as with a drawn sword, ever ready to fall upon their devoted and defenceless heads. I felt, as I said to Dr. Cox, that it was demanded of me by Conscience, to speak out boldly in behalf of those whom I had left behind. [Cheers.] And, sir, (I think I may say this, without subjecting myself to the charge of egotism) I deem it very fortunate for the friends of the Slave, that Mr. Garrison and myself were there just at that time. Sir, the Churches in this country have long repined at the position of the Churches in England on the subject of Slavery. They have sought many opportunities to do away the prejudices of the English Churches against American Slavery. Why, sir, at this time there were not far from Seventy Ministers of the Gospel from Christian America, in England, pouring their leprous pro-slavery distilment into the ears of the people of that country, and by their prayers, their conversation and their public speeches, seeking to darken the British mind on the subject of Slavery, and to create in the English public the same cruel and heartless apathy that prevails in this country in relation to the Slave, his wrongs and his rights. I knew them by their continuous slandering of my race, and at this time, and under these circumstances, I deemed it a happy interposition of God, in behalf of my oppressed, and misrepresented, and slandered people, that one of their number should be able to break his chains and burst up through the dark incrustations of malice and hate and degradation which had been thrown over them, and stand before the British public to open to them the secrets of the prison-house of bondage in America. [Cheers.] Sir, the Slave sends no Delegates to the Evangelical Alliance. [Cheers.] The Slave sends no Delegates to the World's Temperance Convention. Why? Because chains are upon his arms, and fetters fast bind his limbs. He must be driven out to be sold at auction by some Christian Slaveholder, and the money for which his soul is bartered must be appropriated to spread the Gospel among the Heathen.

Sir, I feel it is good to be here. There is always work to be done. Slavery is everywhere. Slavery goes out in the Cambria and comes back in the Cambria. Slavery was in the Evangelical Alliance, looking saintly in the person of Rev. Doctor Smythe; it was in the World's Temperance Convention, in the person of Rev. Mr. Kirk. Dr. Marsh went about saying, in so many words, that the unfortunate Slaveholders in America were so peculiarly situated, so environed by uncontrollable circumstances that they could not liberate their slaves; that if they were to emancipate them they would be, in many instances, cast into prison. Sir, it did me good to go around on the heels of this gentleman. I was glad to follow him around for the sake of my country, for the country is not, after all, so bad as Rev. Dr. Marsh represented it to be. My fellow countrymen, what think ye he said of you, on the other side of the Atlantic? He said you were not only pro-Slavery, but that you actually aided the Slaveholder in holding his Slaves securely in his grasp; that, in fact, you compelled him to be a Slaveholder. This I deny. You are not so bad as that. You do not compel the Slaveholder to be a Slaveholder.

And Rev. Doctor Cox, too, talked a great deal over there, and among other things, he said that 'many Slave-holders—dear Christian men!—were sincerely anxious to get rid of their slaves;' and to show how difficult it is for them to get rid of their human chattels, he put the following case: A man living in a State, the laws of which compel all persons emancipating their slaves to remove them beyond its limits, wishes to liberate his slaves; but he is too poor to transport them beyond the confines of the State in which he resides; therefore he cannot emancipate them—he is necessarily a slaveholder. But, sir, there was one fact, which I happened, fortunately, to have on hand just at that time, which completely neutralized this very affecting statement of the Doctor's. It so happens that Messrs. Gerrit Smith and Arthur Tappan have advertised for the especial benefit of this afflicted class of Slaveholders, that they have set apart the sum of $10,000, to be appropriated in aiding them to remove their emancipated Slaves beyond the jurisdiction of the State, and that the money would be forthcoming on application being made for it; but no such application was ever made. This shows that however truthful the statements of these gentlemen may be concerning the things of the world to come, they are lamentably reckless in their statements concerning things appertaining to this world. I do not mean to say that they would designedly tell that which is false; but they did make the statements which I have ascribed to them.

And Doct. Cox and others charge me with having stirred up warlike feeling while abroad. This charge, also, I deny. The whole of my arguments and the whole of my appeals, while I was abroad, were in favor of any thing else than war. I embraced every opportunity to propagate the principles of Peace while I was in Great Britain. I confess, honestly, that were I not a Peace man, were I a believer in fighting at all, I should have gone through England, saying to Englishmen, as Englishmen, 'There are 3,000,000 of men across the Atlantic who are whipped, scourged, robbed of themselves, denied every privilege, denied the right to read the Word of the God who made them, trampled under foot, denied all the rights of human beings; go to their rescue; shoulder your muskets, buckle on your knapsacks, and in the invincible cause of Human Rights and Universal Liberty, go forth, and the laurels which you shall win will be as fadeless and as imperishable as the eternal aspirations of the human soul after that Freedom which every being made after God's image instinctively feels is his birthright.' This would have been my course had I been a war man. That such was not my course, I appeal to my whole career while abroad to determine.

Weapons of war we have cast from the battle:

Truth is our armor—our watchword is Love;

Hushed be the sword, and the musketry's rattle,

All our equipments are drawn from above.

Praise then the God of Truth,

Hoary age and ruddy youth.

Long may our rally be

Love, Light and Liberty;

Ever our banner the banner of Peace."

Mr. Douglass took his seat in the midst of the most enthusiastic and overwhelming applause in which the whole of the vast assembly appeared heartily to join.

\

MY ESCAPE FROM SLAVERYRECONSTRUCTION

Douglass, Frederick. "My Escape from Slavery." The Century Illustrated Magazine 23, n.s. 1 (Nov. 1881): 125-131.

MY ESCAPE FROM SLAVERY

In the first narrative of my experience in slavery, written nearly forty years ago, and in various writings since, I have given the public what I considered very good reasons for withholding the manner of my escape. In substance these reasons were, first, that such publication at any time during the existence of slavery might be used by the master against the slave, and prevent the future escape of any who might adopt the same means that I did. The second reason was, if possible, still more binding to silence: the publication of details would certainly have put in peril the persons and property of those who assisted. Murder itself was not more sternly and certainly punished in the State of Maryland than that of aiding and abetting the escape of a slave. Many colored men, for no other crime than that of giving aid to a fugitive slave, have, like Charles T. Torrey, perished in prison. The abolition of slavery in my native State and throughout the country, and the lapse of time, render the caution hitherto observed no longer necessary. But even since the abolition of slavery, I have sometimes thought it well enough to baffle curiosity by saying that while slavery existed there were good reasons for not telling the manner of my escape, and since slavery had ceased to exist, there was no reason for telling it. I shall now, however, cease to avail myself of this formula, and, as far as I can, endeavor to satisfy this very natural curiosity. I should, perhaps, have yielded to that feeling sooner, had there been anything very heroic or thrilling in the incidents connected with my escape, for I am sorry to say I have nothing of that sort to tell; and yet the courage that could risk betrayal and the bravery which was ready to encounter death, if need be, in pursuit of freedom, were essential features in the undertaking. My success was due to address rather than courage, to good luck rather than bravery. My means of escape were provided for me by the very men who were making laws to hold and bind me more securely in slavery.

It was the custom in the State of Maryland to require the free colored people to have what were called free papers. These instruments they were required to renew very often, and by charging a fee for this writing, considerable sums from time to time were collected by the State. In these papers the name, age, color, height, and form of the freeman were described, together with any scars or other marks upon his person which could assist in his identification. This device in some measure defeated itself—since more than one man could be found to answer the same general description. Hence many slaves could escape by personating the owner of one set of papers; and this was often done as follows: A slave, nearly or sufficiently answering the description set forth in the papers, would borrow or hire them till by means of them he could escape to a free State, and then, by mail or otherwise, would return them to the owner. The operation was a hazardous one for the lender as well as for the borrower. A failure on the part of the fugitive to send back the papers would imperil his benefactor, and the discovery of the papers in possession of the wrong man would imperil both the fugitive and his friend. It was, therefore, an act of supreme trust on the part of a freeman of color thus to put in jeopardy his own liberty that another might be free. It was, however, not unfrequently bravely done, and was seldom discovered. I was not so fortunate as to resemble any of my free acquaintances sufficiently to answer the description of their papers. But I had a friend—a sailor—who owned a sailor's protection, which answered somewhat the purpose of free papers—describing his person, and certifying to the fact that he was a free American sailor. The instrument had at its head the American eagle, which gave it the appearance at once of an authorized document. This protection, when in my hands, did not describe its bearer very accurately. Indeed, it called for a man much darker than myself, and close examination of it would have caused my arrest at the start.

In order to avoid this fatal scrutiny on the part of railroad officials, I arranged with Isaac Rolls, a Baltimore hackman, to bring my baggage to the Philadelphia train just on the moment of starting, and jumped upon the car myself when the train was in motion. Had I gone into the station and offered to purchase a ticket, I should have been instantly and carefully examined, and undoubtedly arrested. In choosing this plan I considered the jostle of the train, and the natural haste of the conductor, in a train crowded with passengers, and relied upon my skill and address in playing the sailor, as described in my protection, to do the rest. One element in my favor was the kind feeling which prevailed in Baltimore and other sea-ports at the time, toward "those who go down to the sea in ships." "Free trade and sailors' rights" just then expressed the sentiment of the country. In my clothing I was rigged out in sailor style. I had on a red shirt and a tarpaulin hat, and a black cravat tied in sailor fashion carelessly and loosely about my neck. My knowledge of ships and sailor's talk came much to my assistance, for I knew a ship from stem to stern, and from keelson to cross-trees, and could talk sailor like an "old salt." I was well on the way to Havre de Grace before the conductor came into the negro car to collect tickets and examine the papers of his black passengers. This was a critical moment in the drama. My whole future depended upon the decision of this conductor. Agitated though I was while this ceremony was proceeding, still, externally, at least, I was apparently calm and self-possessed. He went on with his duty—examining several colored passengers before reaching me. He was somewhat harsh in tome and peremptory in manner until he reached me, when, strange enough, and to my surprise and relief, his whole manner changed. Seeing that I did not readily produce my free papers, as the other colored persons in the car had done, he said to me, in friendly contrast with his bearing toward the others:

"I suppose you have your free papers?"

To which I answered:

"No sir; I never carry my free papers to sea with me."

"But you have something to show that you are a freeman, haven't you?"

"Yes, sir," I answered; "I have a paper with the American Eagle on it, and that will carry me around the world."

With this I drew from my deep sailor's pocket my seaman's protection, as before described. The merest glance at the paper satisfied him, and he took my fare and went on about his business. This moment of time was one of the most anxious I ever experienced. Had the conductor looked closely at the paper, he could not have failed to discover that it called for a very different-looking person from myself, and in that case it would have been his duty to arrest me on the instant, and send me back to Baltimore from the first station. When he left me with the assurance that I was all right, though much relieved, I realized that I was still in great danger: I was still in Maryland, and subject to arrest at any moment. I saw on the train several persons who would have known me in any other clothes, and I feared they might recognize me, even in my sailor "rig," and report me to the conductor, who would then subject me to a closer examination, which I knew well would be fatal to me.

Though I was not a murderer fleeing from justice, I felt perhaps quite as miserable as such a criminal. The train was moving at a very high rate of speed for that epoch of railroad travel, but to my anxious mind it was moving far too slowly. Minutes were hours, and hours were days during this part of my flight. After Maryland, I was to pass through Delaware—another slave State, where slave-catchers generally awaited their prey, for it was not in the interior of the State, but on its borders, that these human hounds were most vigilant and active. The border lines between slavery and freedom were the dangerous ones for the fugitives. The heart of no fox or deer, with hungry hounds on his trail in full chase, could have beaten more anxiously or noisily than did mine from the time I left Baltimore till I reached Philadelphia. The passage of the Susquehanna River at Havre de Grace was at that time made by ferry-boat, on board of which I met a young colored man by the name of Nichols, who came very near betraying me. He was a "hand" on the boat, but, instead of minding his business, he insisted upon knowing me, and asking me dangerous questions as to where I was going, when I was coming back, etc. I got away from my old and inconvenient acquaintance as soon as I could decently do so, and went to another part of the boat. Once across the river, I encountered a new danger. Only a few days before, I had been at work on a revenue cutter, in Mr. Price's ship-yard in Baltimore, under the care of Captain McGowan. On the meeting at this point of the two trains, the one going south stopped on the track just opposite to the one going north, and it so happened that this Captain McGowan sat at a window where he could see me very distinctly, and would certainly have recognized me had he looked at me but for a second. Fortunately, in the hurry of the moment, he did not see me; and the trains soon passed each other on their respective ways. But this was not my only hair-breadth escape. A German blacksmith whom I knew well was on the train with me, and looked at me very intently, as if he thought he had seen me somewhere before in his travels. I really believe he knew me, but had no heart to betray me. At any rate, he saw me escaping and held his peace.

The last point of imminent danger, and the one I dreaded most, was Wilmington. Here we left the train and took the steam-boat for Philadelphia. In making the change here I again apprehended arrest, but no one disturbed me, and I was soon on the broad and beautiful Delaware, speeding away to the Quaker City. On reaching Philadelphia in the afternoon, I inquired of a colored man how I could get on to New York. He directed me to the William-street depot, and thither I went, taking the train that night. I reached New York Tuesday morning, having completed the journey in less than twenty-four hours.

My free life began on the third of September, 1838. On the morning of the fourth of that month, after an anxious and most perilous but safe journey, I found myself in the big city of New York, a FREE MAN—one more added to the mighty throng which, like the confused waves of the troubled sea, surged to and fro between the lofty walls of Broadway. Though dazzled with the wonders which met me on every hand, my thoughts could not be much withdrawn from my strange situation. For the moment, the dreams of my youth and the hopes of my manhood were completely fulfilled. The bonds that had held me to "old master" were broken. No man now had a right to call me his slave or assert mastery over me. I was in the rough and tumble of an outdoor world, to take my chance with the rest of its busy number. I have often been asked how I felt when first I found myself on free soil. There is scarcely anything in my experience about which I could not give a more satisfactory answer. A new world had opened upon me. If life is more than breath and the "quick round of blood," I lived more in that one day than in a year of my slave life. It was a time of joyous excitement which words can but tamely describe. In a letter written to a friend soon after reaching New York, I said: "I felt as one might feel upon escape from a den of hungry lions." Anguish and grief, like darkness and rain, may be depicted; but gladness and joy, like the rainbow, defy the skill of pen or pencil. During ten or fifteen years I had been, as it were, dragging a heavy chain which no strength of mine could break; I was not only a slave, but a slave for life. I might become a husband, a father, an aged man, but through all, from birth to death, from the cradle to the grave, I had felt myself doomed. All efforts I had previously made to secure my freedom had not only failed, but had seemed only to rivet my fetters the more firmly, and to render my escape more difficult. Baffled, entangled, and discouraged, I had at times asked myself the question, May not my condition after all be God's work, and ordered for a wise purpose, and if so, Is not submission my duty? A contest had in fact been going on in my mind for a long time, between the clear consciousness of right and the plausible make-shifts of theology and superstition. The one held me an abject slave—a prisoner for life, punished for some transgression in which I had no lot nor part; and the other counseled me to manly endeavor to secure my freedom. This contest was now ended; my chains were broken, and the victory brought me unspeakable joy.

But my gladness was short-lived, for I was not yet out of the reach and power of the slave-holders. I soon found that New York was not quite so free or so safe a refuge as I had supposed, and a sense of loneliness and insecurity again oppressed me most sadly. I chanced to meet on the street, a few hours after my landing, a fugitive slave whom I had once known well in slavery. The information received from him alarmed me. The fugitive in question was known in Baltimore as "Allender's Jake," but in New York he wore the more respectable name of "William Dixon." Jake, in law, was the property of Doctor Allender, and Tolly Allender, the son of the doctor, had once made an effort to recapture MR. DIXON, but had failed for want of evidence to support his claim. Jake told me the circumstances of this attempt, and how narrowly he escaped being sent back to slavery and torture. He told me that New York was then full of Southerners returning from the Northern watering-places; that the colored people of New York were not to be trusted; that there were hired men of my own color who would betray me for a few dollars; that there were hired men ever on the lookout for fugitives; that I must trust no man with my secret; that I must not think of going either upon the wharves or into any colored boarding-house, for all such places were closely watched; that he was himself unable to help me; and, in fact, he seemed while speaking to me to fear lest I myself might be a spy and a betrayer. Under this apprehension, as I suppose, he showed signs of wishing to be rid of me, and with whitewash brush in hand, in search of work, he soon disappeared.

This picture, given by poor "Jake," of New York, was a damper to my enthusiasm. My little store of money would soon be exhausted, and since it would be unsafe for me to go on the wharves for work, and I had no introductions elsewhere, the prospect for me was far from cheerful. I saw the wisdom of keeping away from the ship-yards, for, if pursued, as I felt certain I should be, Mr. Auld, my "master," would naturally seek me there among the calkers. Every door seemed closed against me. I was in the midst of an ocean of my fellow-men, and yet a perfect stranger to every one. I was without home, without acquaintance, without money, without credit, without work, and without any definite knowledge as to what course to take, or where to look for succor. In such an extremity, a man had something besides his new-born freedom to think of. While wandering about the streets of New York, and lodging at least one night among the barrels on one of the wharves, I was indeed free—from slavery, but free from food and shelter as well. I kept my secret to myself as long as I could, but I was compelled at last to seek some one who would befriend me without taking advantage of my destitution to betray me. Such a person I found in a sailor named Stuart, a warm-hearted and generous fellow, who, from his humble home on Centre street, saw me standing on the opposite sidewalk, near the Tombs prison. As he approached me, I ventured a remark to him which at once enlisted his interest in me. He took me to his home to spend the night, and in the morning went with me to Mr. David Ruggles, the secretary of the New York Vigilance Committee, a co-worker with Isaac T. Hopper, Lewis and Arthur Tappan, Theodore S. Wright, Samuel Cornish, Thomas Downing, Philip A. Bell, and other true men of their time. All these (save Mr. Bell, who still lives, and is editor and publisher of a paper called the "Elevator," in San Francisco) have finished their work on earth. Once in the hands of these brave and wise men, I felt comparatively safe. With Mr. Ruggles, on the corner of Lispenard and Church streets, I was hidden several days, during which time my intended wife came on from Baltimore at my call, to share the burdens of life with me. She was a free woman, and came at once on getting the good news of my safety. We were married by Rev. J. W. C. Pennington, then a well-known and respected Presbyterian minister. I had no money with which to pay the marriage fee, but he seemed well pleased with our thanks.

Mr. Ruggles was the first officer on the "Underground Railroad" whom I met after coming North, and was, indeed, the only one with whom I had anything to do till I became such an officer myself. Learning that my trade was that of a calker, he promptly decided that the best place for me was in New Bedford, Mass. He told me that many ships for whaling voyages were fitted out there, and that I might there find work at my trade and make a good living. So, on the day of the marriage ceremony, we took our little luggage to the steamer John W. Richmond, which, at that time, was one of the line running between New York and Newport, R. I. Forty-three years ago colored travelers were not permitted in the cabin, nor allowed abaft the paddle-wheels of a steam vessel. They were compelled, whatever the weather might be,—whether cold or hot, wet or dry,—to spend the night on deck. Unjust as this regulation was, it did not trouble us much; we had fared much harder before. We arrived at Newport the next morning, and soon after an old fashioned stage-coach, with "New Bedford" in large yellow letters on its sides, came down to the wharf. I had not money enough to pay our fare, and stood hesitating what to do. Fortunately for us, there were two Quaker gentlemen who were about to take passage on the stage,—Friends William C. Taber and Joseph Ricketson,—who at once discerned our true situation, and, in a peculiarly quiet way, addressing me, Mr. Taber said: "Thee get in." I never obeyed an order with more alacrity, and we were soon on our way to our new home. When we reached "Stone Bridge" the passengers alighted for breakfast, and paid their fares to the driver. We took no breakfast, and, when asked for our fares, I told the driver I would make it right with him when we reached New Bedford. I expected some objection to this on his part, but he made none. When, however, we reached New Bedford, he took our baggage, including three music-books,—two of them collections by Dyer, and one by Shaw,—and held them until I was able to redeem them by paying to him the amount due for our rides. This was soon done, for Mr. Nathan Johnson not only received me kindly and hospitably, but, on being informed about our baggage, at once loaned me the two dollars with which to square accounts with the stage-driver. Mr. and Mrs. Nathan Johnson reached a good old age, and now rest from their labors. I am under many grateful obligations to them. They not only "took me in when a stranger" and "fed me when hungry," but taught me how to make an honest living. Thus, in a fortnight after my flight from Maryland, I was safe in New Bedford, a citizen of the grand old commonwealth of Massachusetts.

Once initiated into my new life of freedom and assured by Mr. Johnson that I need not fear recapture in that city, a comparatively unimportant question arose as to the name by which I should be known thereafter in my new relation as a free man. The name given me by my dear mother was no less pretentious and long than Frederick Augustus Washington Bailey. I had, however, while living in Maryland, dispensed with the Augustus Washington, and retained only Frederick Bailey. Between Baltimore and New Bedford, the better to conceal myself from the slave-hunters, I had parted with Bailey and called myself Johnson; but in New Bedford I found that the Johnson family was already so numerous as to cause some confusion in distinguishing them, hence a change in this name seemed desirable. Nathan Johnson, mine host, placed great emphasis upon this necessity, and wished me to allow him to select a name for me. I consented, and he called me by my present name—the one by which I have been known for three and forty years—Frederick Douglass. Mr. Johnson had just been reading the "Lady of the Lake," and so pleased was he with its great character that he wished me to bear his name. Since reading that charming poem myself, I have often thought that, considering the noble hospitality and manly character of Nathan Johnson—black man though he was—he, far more than I, illustrated the virtues of the Douglas of Scotland. Sure am I that, if any slave-catcher had entered his domicile with a view to my recapture, Johnson would have shown himself like him of the "stalwart hand."

The reader may be surprised at the impressions I had in some way conceived of the social and material condition of the people at the North. I had no proper idea of the wealth, refinement, enterprise, and high civilization of this section of the country. My "Columbian Orator," almost my only book, had done nothing to enlighten me concerning Northern society. I had been taught that slavery was the bottom fact of all wealth. With this foundation idea, I came naturally to the conclusion that poverty must be the general condition of the people of the free States. In the country from which I came, a white man holding no slaves was usually an ignorant and poverty-stricken man, and men of this class were contemptuously called "poor white trash." Hence I supposed that, since the non-slave-holders at the South were ignorant, poor, and degraded as a class, the non-slave-holders at the North must be in a similar condition. I could have landed in no part of the United States where I should have found a more striking and gratifying contrast, not only to life generally in the South, but in the condition of the colored people there, than in New Bedford. I was amazed when Mr. Johnson told me that there was nothing in the laws or constitution of Massachusetts that would prevent a colored man from being governor of the State, if the people should see fit to elect him. There, too, the black man's children attended the public schools with the white man's children, and apparently without objection from any quarter. To impress me with my security from recapture and return to slavery, Mr. Johnson assured me that no slave-holder could take a slave out of New Bedford; that there were men there who would lay down their lives to save me from such a fate.

The fifth day after my arrival, I put on the clothes of a common laborer, and went upon the wharves in search of work. On my way down Union street I saw a large pile of coal in front of the house of Rev. Ephraim Peabody, the Unitarian minister. I went to the kitchen door and asked the privilege of bringing in and putting away this coal. "What will you charge?" said the lady. "I will leave that to you, madam." "You may put it away," she said. I was not long in accomplishing the job, when the dear lady put into my hand TWO SILVER HALF-DOLLARS. To understand the emotion which swelled my heart as I clasped this money, realizing that I had no master who could take it from me,—THAT IT WAS MINE—THAT MY HANDS WERE MY OWN, and could earn more of the precious coin,—one must have been in some sense himself a slave. My next job was stowing a sloop at Uncle Gid. Howland's wharf with a cargo of oil for New York. I was not only a freeman, but a free working-man, and no "master" stood ready at the end of the week to seize my hard earnings.

The season was growing late and work was plenty. Ships were being fitted out for whaling, and much wood was used in storing them. The sawing this wood was considered a good job. With the help of old Friend Johnson (blessings on his memory) I got a saw and "buck," and went at it. When I went into a store to buy a cord with which to brace up my saw in the frame, I asked for a "fip's" worth of cord. The man behind the counter looked rather sharply at me, and said with equal sharpness, "You don't belong about here." I was alarmed, and thought I had betrayed myself. A fip in Maryland was six and a quarter cents, called fourpence in Massachusetts. But no harm came from the "fi'penny-bit" blunder, and I confidently and cheerfully went to work with my saw and buck. It was new business to me, but I never did better work, or more of it, in the same space of time on the plantation for Covey, the negro-breaker, than I did for myself in these earliest years of my freedom.

Notwithstanding the just and humane sentiment of New Bedford three and forty years ago, the place was not entirely free from race and color prejudice. The good influence of the Roaches, Rodmans, Arnolds, Grinnells, and Robesons did not pervade all classes of its people. The test of the real civilization of the community came when I applied for work at my trade, and then my repulse was emphatic and decisive. It so happened that Mr. Rodney French, a wealthy and enterprising citizen, distinguished as an anti-slavery man, was fitting out a vessel for a whaling voyage, upon which there was a heavy job of calking and coppering to be done. I had some skill in both branches, and applied to Mr. French for work. He, generous man that he was, told me he would employ me, and I might go at once to the vessel. I obeyed him, but upon reaching the float-stage, where others [sic] calkers were at work, I was told that every white man would leave the ship, in her unfinished condition, if I struck a blow at my trade upon her. This uncivil, inhuman, and selfish treatment was not so shocking and scandalous in my eyes at the time as it now appears to me. Slavery had inured me to hardships that made ordinary trouble sit lightly upon me. Could I have worked at my trade I could have earned two dollars a day, but as a common laborer I received but one dollar. The difference was of great importance to me, but if I could not get two dollars, I was glad to get one; and so I went to work for Mr. French as a common laborer. The consciousness that I was free—no longer a slave—kept me cheerful under this, and many similar proscriptions, which I was destined to meet in New Bedford and elsewhere on the free soil of Massachusetts. For instance, though colored children attended the schools, and were treated kindly by their teachers, the New Bedford Lyceum refused, till several years after my residence in that city, to allow any colored person to attend the lectures delivered in its hall. Not until such men as Charles Sumner, Theodore Parker, Ralph Waldo Emerson, and Horace Mann refused to lecture in their course while there was such a restriction, was it abandoned.

Becoming satisfied that I could not rely on my trade in New Bedford to give me a living, I prepared myself to do any kind of work that came to hand. I sawed wood, shoveled coal, dug cellars, moved rubbish from back yards, worked on the wharves, loaded and unloaded vessels, and scoured their cabins.

I afterward got steady work at the brass-foundry owned by Mr. Richmond. My duty here was to blow the bellows, swing the crane, and empty the flasks in which castings were made; and at times this was hot and heavy work. The articles produced here were mostly for ship work, and in the busy season the foundry was in operation night and day. I have often worked two nights and every working day of the week. My foreman, Mr. Cobb, was a good man, and more than once protected me from abuse that one or more of the hands was disposed to throw upon me. While in this situation I had little time for mental improvement. Hard work, night and day, over a furnace hot enough to keep the metal running like water, was more favorable to action than thought; yet here I often nailed a newspaper to the post near my bellows, and read while I was performing the up and down motion of the heavy beam by which the bellows was inflated and discharged. It was the pursuit of knowledge under difficulties, and I look back to it now, after so many years, with some complacency and a little wonder that I could have been so earnest and persevering in any pursuit other than for my daily bread. I certainly saw nothing in the conduct of those around to inspire me with such interest: they were all devoted exclusively to what their hands found to do. I am glad to be able to say that, during my engagement in this foundry, no complaint was ever made against me that I did not do my work, and do it well. The bellows which I worked by main strength was, after I left, moved by a steam-engine.

Douglass, Frederick. "Reconstruction." Atlantic Monthly 18 (1866): 761-765.

RECONSTRUCTION

The assembling of the Second Session of the Thirty-ninth Congress may very properly be made the occasion of a few earnest words on the already much-worn topic of reconstruction.

Seldom has any legislative body been the subject of a solicitude more intense, or of aspirations more sincere and ardent. There are the best of reasons for this profound interest. Questions of vast moment, left undecided by the last session of Congress, must be manfully grappled with by this. No political skirmishing will avail. The occasion demands statesmanship.