The Incredible Life Story of Frederick Douglass (3 Autobiographies in One Edition). Frederick DouglassЧитать онлайн книгу.

      CHAPTER VI. Treatment of Slaves on Lloyd’s Plantation

       Table of Contents

      EARLY REFLECTIONS ON SLAVERY—PRESENTIMENT OF ONE DAY BEING A

       FREEMAN—COMBAT BETWEEN AN OVERSEER AND A SLAVEWOMAN—THE ADVANTAGES

       OF RESISTANCE—ALLOWANCE DAY ON THE HOME PLANTATION—THE SINGING

       OF SLAVES—AN EXPLANATION—THE SLAVES FOOD AND CLOTHING—NAKED

       CHILDREN—LIFE IN THE QUARTER—DEPRIVATION OF SLEEP—NURSING CHILDREN

       CARRIED TO THE FIELD—DESCRIPTION OF THE COWSKIN—THE ASH-CAKE—MANNER

       OF MAKING IT—THE DINNER HOUR—THE CONTRAST.

      The heart-rending incidents, related in the foregoing chapter, led me, thus early, to inquire into the nature and history of slavery. Why am I a slave? Why are some people slaves, and others masters? Was there ever a time this was not so? How did the relation commence? These were the perplexing questions which began now to claim my thoughts, and to exercise the weak powers of my mind, for I was still but a child, and knew less than children of the same age in the free states. As my questions concerning these things were only put to children a little older, and little better informed than myself, I was not rapid in reaching a solid footing. By some means I learned from these inquiries that “God, up in the sky,” made every body; and that he made white people to be masters and mistresses, and black people to be slaves. This did not satisfy me, nor lessen my interest in the subject. I was told, too, that God was good, and that He knew what was best for me, and best for everybody. This was less satisfactory than the first statement; because it came, point blank, against all my notions of goodness. It was not good to let old master cut the flesh off Esther, and make her cry so. Besides, how did people know that God made black people to be slaves? Did they go up in the sky and learn it? or, did He come down and tell them so? All was dark here. It was some relief to my hard notions of the goodness of God, that, although he made white men to be slaveholders, he did not make them to be bad slaveholders, and that, in due time, he would punish the bad slaveholders; that he would, when they died, send them to the bad place, where they would be “burnt up.” Nevertheless, I could not reconcile the relation of slavery with my crude notions of goodness.

      Then, too, I found that there were puzzling exceptions to this theory of slavery on both sides, and in the middle. I knew of blacks who were not slaves; I knew of whites who were not slaveholders; and I knew of persons who were nearly white, who were slaves. Color, therefore, was a very unsatisfactory basis for slavery.

      Once, however, engaged in the inquiry, I was not very long in finding out the true solution of the matter. It was not color, but crime, not God, but man, that afforded the true explanation of the existence of slavery; nor was I long in finding out another important truth, viz: what man can make, man can unmake. The appalling darkness faded away, and I was master of the subject. There were slaves here, direct from Guinea; and there were many who could say that their fathers and mothers were stolen from Africa—forced from their homes, and compelled to serve as slaves. This, to me, was knowledge; but it was a kind of knowledge which filled me with a burning hatred of slavery, increased my suffering, and left me without the means of breaking away from my bondage. Yet it was knowledge quite worth possessing. I could not have been more than seven or eight years old, when I began to make this subject my study. It was with me in the woods and fields; along the shore of the river, and wherever my boyish wanderings led me; and though I was, at that time, quite ignorant of the existence of the free states, I distinctly remember being, even then, most strongly impressed with the idea of being a freeman some day. This cheering assurance was an inborn dream of my human nature a constant menace to slavery—and one which all the powers of slavery were unable to silence or extinguish.

      Up to the time of the brutal flogging of my Aunt Esther—for she was my own aunt—and the horrid plight in which I had seen my cousin from Tuckahoe, who had been so badly beaten by the cruel Mr. Plummer, my attention had not been called, especially, to the gross features of slavery. I had, of course, heard of whippings and of savage rencontres between overseers and slaves, but I had always been out of the way at the times and places of their occurrence. My plays and sports, most of the time, took me from the corn and tobacco fields, where the great body of the hands were at work, and where scenes of cruelty were enacted and witnessed. But, after the whipping of Aunt Esther, I saw many cases of the same shocking nature, not only in my master’s house, but on Col. Lloyd’s plantation. One of the first which I saw, and which greatly agitated me, was the whipping of a woman belonging to Col. Lloyd, named Nelly. The offense alleged against Nelly, was one of the commonest and most indefinite in the whole catalogue of offenses usually laid to the charge of slaves, viz: “impudence.” This may mean almost anything, or nothing at all, just according to the caprice of the master or overseer, at the moment. But, whatever it is, or is not, if it gets the name of “impudence,” the party charged with it is sure of a flogging. This offense may be committed in various ways; in the tone of an answer; in answering at all; in not answering; in the expression of countenance; in the motion of the head; in the gait, manner and bearing of the slave. In the case under consideration, I can easily believe that, according to all slaveholding standards, here was a genuine instance of impudence. In Nelly there were all the necessary conditions for committing the offense. She was a bright mulatto, the recognized wife of a favorite “hand” on board Col. Lloyd’s sloop, and the mother of five sprightly children. She was a vigorous and spirited woman, and one of the most likely, on the plantation, to be guilty of impudence. My attention was called to the scene, by the noise, curses and screams that proceeded from it; and, on going a little in that direction, I came upon the parties engaged in the skirmish. Mr. Siever, the overseer, had hold of Nelly, when I caught sight of them; he was endeavoring to drag her toward a tree, which endeavor Nelly was sternly resisting; but to no purpose, except to retard the progress of the overseer’s plans. Nelly—as I have said—was the mother of five children; three of them were present, and though quite small (from seven to ten years old, I should think) they gallantly came to their mother’s defense, and gave the overseer an excellent pelting with stones. One of the little fellows ran up, seized the overseer by the leg and bit him; but the monster was too busily engaged with Nelly, to pay any attention to the assaults of the children. There were numerous bloody marks on Mr. Sevier’s face, when I first saw him, and they increased as the struggle went on. The imprints of Nelly’s fingers were visible, and I was glad to see them. Amidst the wild screams of the children—“Let my mammy go”—“let my mammy go”—there escaped, from between the teeth of the bullet-headed overseer, a few bitter curses, mingled with threats, that “he would teach the d—d b—h how to give a white man impudence.” There is no doubt that Nelly felt herself superior, in some respects, to the slaves around her. She was a wife and a mother; her husband was a valued and favorite slave. Besides, he was one of the first hands on board of the sloop, and the sloop hands—since they had to represent the plantation abroad—were generally treated tenderly. The overseer never was allowed to whip Harry; why then should he be allowed to whip Harry’s wife? Thoughts of this kind, no doubt, influenced her; but, for whatever reason, she nobly resisted, and, unlike most of the slaves, seemed determined to make her whipping cost Mr. Sevier as