FREDERICK DOUGLASS Ulitmate Collection: Complete Autobiographies, Speeches & Letters. Frederick DouglassЧитать онлайн книгу.

      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 the 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.