My Bondage and My Freedom. Frederick DouglassЧитать онлайн книгу.
he did with his might; even while conscious that he was wronged out of his daily earnings, he worked, and worked hard. At his daily labor he went with a will; with keen, well set eye, brawny chest, lithe figure, and fair sweep of arm, he would have been king among calkers, had that been his mission.
It must not be overlooked, in this glance at his education, that Mr. Douglass lacked one aid to which so many men of mark have been deeply indebted—he had neither a mother’s care, nor a mother’s culture, save that which slavery grudgingly meted out to him. Bitter nurse! may not even her features relax with human feeling, when she gazes at such offspring! How susceptible he was to the kindly influences of mother-culture, may be gathered from his own words, on page 57: “It has been a life-long standing grief to me, that I know so little of my mother, and that I was so early separated from her. The counsels of her love must have been beneficial to me. The side view of her face is imaged on my memory, and I take few steps in life, without feeling her presence; but the image is mute, and I have no striking words of hers treasured up.”
From the depths of chattel slavery in Maryland, our author escaped into the caste-slavery of the north, in New Bedford, Massachusetts. Here he found oppression assuming another, and hardly less bitter, form; of that very handicraft which the greed of slavery had taught him, his half-freedom denied him the exercise for an honest living; he found himself one of a class—free colored men—whose position he has described in the following words:
“Aliens are we in our native land. The fundamental principles of the republic, to which the humblest white man, whether born here or elsewhere, may appeal with confidence, in the hope of awakening a favorable response, are held to be inapplicable to us. The glorious doctrines of your revolutionary fathers, and the more glorious teachings of the Son of God, are construed and applied against us. We are literally scourged beyond the beneficent range of both authorities, human and divine. * * * * American humanity hates us, scorns us, disowns and denies, in a thousand ways, our very personality. The outspread wing of American christianity, apparently broad enough to give shelter to a perishing world, refuses to cover us. To us, its bones are brass, and its features iron. In running thither for shelter and succor, we have only fled from the hungry blood-hound to the devouring wolf—from a corrupt and selfish world, to a hollow and hypocritical church.”—Speech before American and Foreign Anti-Slavery Society, May, 1854.
Four years or more, from 1837 to 1841, he struggled on, in New Bedford, sawing wood, rolling casks, or doing what labor he might, to support himself and young family; four years he brooded over the scars which slavery and semi-slavery had inflicted upon his body and soul; and then, with his wounds yet unhealed, he fell among the Garrisonians—a glorious waif to those most ardent reformers. It happened one day, at Nantucket, that he, diffidently and reluctantly, was led to address an anti-slavery meeting. He was about the age when the younger Pitt entered the House of Commons; like Pitt, too, he stood up a born orator.
William Lloyd Garrison, who was happily present, writes thus of Mr. Douglass’ maiden effort; “I shall never forget his first speech at the convention—the extraordinary emotion it excited in my own mind—the powerful impression it created upon a crowded auditory, completely taken by surprise. * * * I think I never hated slavery so intensely as at that moment; certainly, my perception of the enormous outrage which is inflicted by it on the godlike nature of its victims, was rendered far more clear than ever. There stood one in physical proportions and stature commanding and exact—in intellect richly endowed—in natural eloquence a prodigy.”
It is of interest to compare Mr. Douglass’s account of this meeting with Mr. Garrison’s. Of the two, I think the latter the most correct. It must have been a grand burst of eloquence! The pent up agony, indignation and pathos of an abused and harrowed boyhood and youth, bursting out in all their freshness and overwhelming earnestness!
This unique introduction to its great leader, led immediately to the employment of Mr. Douglass as an agent by the American Anti-Slavery Society. So far as his self-relying and independent character would permit, he became, after the strictest sect, a Garrisonian. It is not too much to say, that he formed a complement which they needed, and they were a complement equally necessary to his “make-up.” With his deep and keen sensitiveness to wrong, and his wonderful memory, he came from the land of bondage full of its woes and its evils, and painting them in characters of living light; and, on his part, he found, told out in sound Saxon phrase, all those principles of justice and right and liberty, which had dimly brooded over the dreams of his youth, seeking definite forms and verbal expression. It must have been an electric flashing of thought, and a knitting of soul, granted to but few in this life, and will be a life-long memory to those who participated in it. In the society, moreover, of Wendell Phillips, Edmund Quincy, William Lloyd Garrison, and other men of earnest faith and refined culture, Mr. Douglass enjoyed the high advantage of their assistance and counsel in the labor of self-culture, to which he now addressed himself with wonted energy. Yet, these gentlemen, although proud of Frederick Douglass, failed to fathom, and bring out to the light of day, the highest qualities of his mind; the force of their own education stood in their own way: they did not delve into the mind of a colored man for capacities which the pride of race led them to believe to be restricted to their own Saxon blood. Bitter and vindictive sarcasm, irresistible mimicry, and a pathetic narrative of his own experiences of slavery, were the intellectual manifestations which they encouraged him to exhibit on the platform or in the lecture desk.
A visit to England, in 1845, threw Mr. Douglass among men and women of earnest souls and high culture, and who, moreover, had never drank of the bitter waters of American caste. For the first time in his life, he breathed an atmosphere congenial to the longings of his spirit, and felt his manhood free and unrestricted. The cordial and manly greetings of the British and Irish audiences in public, and the refinement and elegance of the social circles in which he mingled, not only as an equal, but as a recognized man of genius, were, doubtless, genial and pleasant resting places in his hitherto thorny and troubled journey through life. There are joys on the earth, and, to the wayfaring fugitive from American slavery or American caste, this is one of them.
But his sojourn in England was more than a joy to Mr. Douglass. Like the platform at Nantucket, it awakened him to the consciousness of new powers that lay in him. From the pupilage of Garrisonism he rose to the dignity of a teacher and a thinker; his opinions on the broader aspects of the great American question were earnestly and incessantly sought, from various points of view, and he must, perforce, bestir himself to give suitable answer. With that prompt and truthful perception which has led their sisters in all ages of the world to gather at the feet and support the hands of reformers, the gentlewomen of England 2 were foremost to encourage and strengthen him to carve out for himself a path fitted to his powers and energies, in the life-battle against slavery and caste to which he was pledged. And one stirring thought, inseparable from the British idea of the evangel of freedom, must have smote his ear from every side—
Hereditary bondmen! know ye not
Who would be free, themselves mast strike the blow?
The result of this visit was, that on his return to the United States, he established a newspaper. This proceeding was sorely against the wishes and the advice of the leaders of the American Anti-Slavery Society, but our author had fully grown up to the conviction of a truth which they had once promulged, but now forgotten, to wit: that in their own elevation—self-elevation—colored men have a blow to strike “on their own hook,” against slavery and caste. Differing from his Boston friends in this matter, diffident in his own abilities, reluctant at their dissuadings, how beautiful is the loyalty with which he still clung to their principles in all things else, and even in this.
Now came the trial hour. Without cordial support from any large body of men or party on this side the Atlantic, and too far distant in space and immediate interest to expect much more, after the much already done, on the other side, he stood up, almost alone, to the arduous labor and heavy expenditure of editor and lecturer. The Garrison party, to which he still adhered, did not want a colored newspaper—there was an odor of caste about it; the Liberty party could hardly be expected to give warm support to a man who smote their principles as with a hammer; and the wide