The Life & Times of Frederick Douglass. Frederick DouglassЧитать онлайн книгу.
they became a part and parcel of the gross wrongs and inhumanity of slavery. Ostensibly they were institutions of benevolence designed to mitigate the rigors of slave-life, but practically they were a fraud instituted by human selfishness, the better to secure the ends of injustice and oppression. Not the slave's happiness but the master's safety, was the end sought. It was not from a generous unconcern for the slave's labor, but from a prudent regard for the slave system. I am strengthened in this opinion from the fact that most slaveholders liked to have their slaves spend the holidays in such manner as to be of no real benefit to them. Everything like rational enjoyment was frowned upon, and only those wild and low sports peculiar to semi-civilized people were encouraged. The license allowed appeared to have no other object than to disgust the slaves with their temporary freedom, and to make them as glad to return to their work as they had been to leave it. I have known slaveholders resort to cunning tricks, with a view of getting their slaves deplorably drunk. The usual plan was to make bets on a slave that he could drink more whisky than any other, and so induce a rivalry among them for the mastery in this degradation. The scenes brought about in this way were often scandalous and loathsome in the extreme. Whole multitudes might be found stretched out in brutal drunkenness, at once helpless and disgusting. Thus, when the slave asked for hours of "virtuous liberty," his cunning master took advantage of his ignorance and cheered him with a dose of vicious and revolting dissipation artfully labeled with the name of "liberty."
We were induced to drink, I among the rest, and when the holidays were over we all staggered up from our filth and wallowing, took a long breath, and went away to our various fields of work, feeling, upon the whole, rather glad to go from that which our masters had artfully deceived us into the belief was freedom, back again to the arms of slavery. It was not what we had taken it to be, nor what it would have been, had it not been abused by us. It was about as well to be a slave to master, as to be a slave to whisky and rum. When the slave was drunk the slaveholder had no fear that he would plan an insurrection, or that he would escape to the North. It was the sober, thoughtful slave who was dangerous and needed the vigilance of his master to keep him a slave.
On the first of January, 1835, I proceeded from St. Michaels to Mr. William Freeland's--my new home. Mr. Freeland lived only three miles from St. Michaels, on an old, worn-out farm, which required much labor to render it anything like a self-supporting establishment.
I found Mr. Freeland a different man from Covey. Though not rich, he was what might have been called a well-bred Southern gentleman. Though a slaveholder and sharing in common with them many of the vices of his class, he seemed alive to the sentiment of honor, and had also some sense of justice, and some feelings of humanity. He was fretful, impulsive, and passionate, but free from the mean and selfish characteristics which distinguished the creature from which I had happily escaped. Mr. Freeland was open, frank, and imperative. He practiced no concealments and disdained to play the spy. He was, in all these qualities, the opposite of Covey.
My poor weather-beaten bark now reached smoother water and gentler breezes. My stormy life at Covey's had been of service to me. The things that would have seemed very hard had I gone directly to Mr. Freeland's from the home of Master Thomas, were now "trifles light as air." I was still a field-hand, and had come to prefer the severe labor of the field to the enervating duties of a house-servant. I had become large and strong, and had begun to take pride in the fact that I could do as much hard work as some of the older men. There was much rivalry among slaves at times as to which could do the most work, and masters generally sought to promote such rivalry. But some of us were too wise to race with each other very long. Such racing, we had the sagacity to see, was not likely to pay. We had our times for measuring each other's strength, but we knew too much to keep up the competition so long as to produce an extraordinary day's work. We knew that if by extraordinary exertion a large quantity of work was done in one day, and it became known to the master, it might lead him to require the same amount every day. This thought was enough to bring us to a dead halt when ever so much excited for the race.
At Mr. Freeland's my condition was every way improved. I was no longer the scapegoat that I was when at Covey's, where every wrong thing done was saddled upon me, and where other slaves were whipped over my shoulders. Bill Smith was protected by a positive prohibition, made by his rich master (and the command of the rich slaveholder was law to the poor one). Hughes was favored by his relationship to Covey, and the hands hired temporarily escaped flogging. I was the general pack-horse; but Mr. Freeland held every man individually responsible for his own conduct. Mr. Freeland, like Mr. Covey, gave his hands enough to eat, but, unlike Mr. Covey, he gave them time to take their meals. He worked us hard during the day, but gave us the night for rest. We were seldom in the field after dark in the evening, or before sunrise in the morning. Our implements of husbandry were of the most improved pattern, and much superior to those used at Covey's.
Notwithstanding all the improvement in my relations, notwithstanding the many advantages I had gained by my new home and my new master, I was still restless and discontented. I was about as difficult to be pleased by a master as a master is by a slave. The freedom from bodily torture and unceasing labor had given my mind an increased sensibility and imparted to it greater activity. I was not yet exactly in right relations. "Howbeit, that was not first which is spiritual, but that which is natural, and afterward that which is spiritual." When entombed at Covey's and shrouded in darkness and physical wretchedness, temporal well-being was the grand desideratum; but, temporal wants supplied, the spirit put in its claims. Beat and cuff the slave, keep him hungry and spiritless, and he will follow the chain of his master like a dog; but feed and clothe him well, work him moderately and surround him with physical comfort, and dreams of freedom will intrude. Give him a bad master and he aspires to a good master; give him à good master, and he wishes to become his own master. Such is human nature. You may hurl a man so low beneath the level of his kind, that he loses all just ideas of his natural position, but elevate him a little, and the clear conception of rights rises to life and power, and leads him onward. Thus elevated a little at Freeland's, the dreams called into being by that good man, Father Lawson, when in Baltimore, began to visit me again. Shoots from the tree of liberty began to put forth buds, and dim hopes of the future began to dawn.
I found myself in congenial society. There were Henry Harris, John Harris, Handy Caldwell, and Sandy Jenkins (this last, of the root-preventive memory).
Henry and John Harris were brothers, and belonged to Mr. Freeland. They were both remarkably bright and intelligent, though neither of them could read. Now for mischief! I began to address my companions on the subject of education and the advantages of intelligence over ignorance, and, as far as I dared, I tried to show the agency of ignorance in keeping men in slavery. Webster's spelling-book and the Columbian Orator were looked into again. As summer came on and the long Sabbath days stretched themselves over our idleness, I became uneasy and wanted a Sabbath-school in which to exercise my gifts and to impart to my brother-slaves the little knowledge I possessed. A house was hardly necessary in the summer time; I could hold my school under the shade of an old oak tree as well as any where else. The thing was to get the scholars, and to have them thoroughly imbued with the idea to learn. Two such boys were quickly found in Henry and John, and from them the contagion spread. I was not long in bringing around me twenty or thirty young men, who enrolled themselves gladly in my Sabbath-school, and were willing to meet me regularly under the trees or elsewhere, for the purpose of learning to read. It was surprising with what ease they provided themselves with spelling-books. These were mostly the cast-off books of their young masters or mistresses. I taught at first on our own farm. All were impressed with the necessity of keeping the matter as private as possible, for the fate of the St. Michaels attempt was still fresh in the minds of all. Our pious masters at St. Michaels must not know that a few of their dusky brothers were learning to read the Word of God, lest they should come down upon us with the lash and chain. We might have met to drink whisky, to wrestle, fight, and to do other unseemly things, with no fear of interruption from the saints or the sinners of St. Michaels. But to meet for the purpose of improving the mind and heart, by learning to read the sacred scriptures, was a nuisance to be instantly stopped. The slave holders there, like slaveholders elsewhere, preferred to see the slaves engaged in degrading sports, rather than acting like moral and accountable beings. Had any one, at that time, asked a religious white man in St. Michaels, the names of three men in that town whose lives were