three or four of these "ambassadors" not unfrequently being there at a time and all living on the fat of the land while we in the kitchen were worse than hungry. Not often did we get a smile of recognition from these holy men. They seemed about as unconcerned about our getting to heaven as about our getting out of slavery. To this general charge I must make one exception--the Reverend George Cookman. Unlike Rev. Messrs. Storks, Ewry, Nicky, Humphrey, and Cooper (all of whom were on the St. Michaels circuit), he kindly took an interest in our temporal and spiritual welfare. Our souls and our bodies were alike sacred in his sight, and he really had a good deal of genuine anti-slavery feeling mingled with his colonization ideas. There was not a slave in our neighborhood who did not love and venerate Mr. Cookman. It was pretty generally believed that he had been instrumental in bringing one of the largest slaveholders in that neighborhood--Mr. Samuel Harrison--to emancipate all his slaves, and the general impression about Mr. Cookman was, that whenever he met slaveholders he labored faithfully with them, as a religious duty, to induce them to liberate their bondmen. When this good man was at our house, we were all sure to be called in to prayers in the morning; and he was not slow in making inquiries as to the state of our minds, nor in giving us a word of exhortation and of encouragement. Great was the sorrow of all the slaves when this faithful preacher of the gospel was removed from the circuit. He was an eloquent preacher, and possessed what few ministers, south of Mason and Dixon's line, possessed or dared to show; viz., a warm and philanthropic heart. This Mr. Cookman was an Englishman by birth, and perished on board the ill-fated steamship "President," while on his way to England.
But to my experience with Master Thomas after his conversion. In Baltimore I could occasionally get into a Sabbath-school amongst the free children and receive lessons with the rest; but having already learned to read and write I was more a teacher than a scholar, even there. When, however, I went back to the eastern shore and was at the house of Master Thomas, I was not allowed either to teach or to be taught. The whole community among the whites, with but one single exception, frowned upon everything like imparting instruction, either to slaves or to free colored persons. That single exception, a pious young man named Wilson, asked me one day if I would like to assist him in teaching a little Sabbath-school at the house of a free colored man named James Mitchell. The idea to me was a delightful one and I told him that I would gladly devote to that most laudable work as many of my Sabbaths as I could command. Mr. Wilson soon mustered up a dozen old spelling-books and a few Testaments, and we commenced operations with some twenty pupils in our school. Here, thought I, is something worth living for. Here is a chance for usefulness. The first Sunday passed delightfully, and I spent the week after very joyously. I could not go to Baltimore, where was the little company of young friends who had been so much to me there, and from whom I felt parted forever, but I could make a little Baltimore here. At our second meeting I learned there were some objections to the existence of our school; and, surely enough, we had scarcely got to work--good work, simply teaching a few colored children how to read the gospel of the Son of God--when in rushed a mob, headed by two class-leaders, Mr. Wright Fairbanks and Mr. Garrison West, and with them Master Thomas. They were armed with sticks and other missiles and drove us off, commanding us never again to meet for such a purpose. One of this pious crew told me that as for me, I wanted to be another Nat. Turner, and that, if I did not look out, I should get as many balls in me as Nat. did into him. Thus ended the Sabbath-school; and the reader will not be surprised that this conduct, on the part of class-leaders and professedly holy men, did not serve to strengthen my religious convictions. The cloud over my St. Michaels home grew heavier and blacker than ever.
It was not merely the agency of Master Thomas in breaking up our Sabbath-school, that shook my confidence in the power of that kind 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 that time. 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 seen him tie up this 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." He 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 dinner, repeat the castigation, laying the rugged lash on flesh already 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 Mr. Hugh, Henny was soon returned on his hands. Finally, upon a pretense that he could do nothing for 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 held slaves? his reply would have been precisely that which many another slaveholder has returned to the same inquiry, viz.: "I hold my slaves for their own good."
The many differences springing up between Master Thomas and myself, 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 bad. One of my greatest faults, or offences, was that of letting his horse get away and go down to the farm which belonged 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 good pasturage, and I found there plenty of bread. Mr. Hamilton had his faults, but starving his slaves was not one of them. He gave food in abundance, and of excellent quality. In Mr. Hamilton's cook--Aunt Mary--I found a 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 keep neither me nor his horse, we liked so well to be at his father-in-law's farm. I had lived with him nearly nine months and he had given me a number of severe whippings, without any visible improvement in my character or 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 received his religious impressions, a man named Edward Covey, who enjoyed the reputation of being a first rate hand at breaking young negroes. This Covey was a poor man, a farm renter; and his reputation of being a good hand to break in slaves was of immense pecuniary advantage to him, since it enabled him to get his farm tilled with very little expense, compared with what it would have cost him otherwise. 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 they had under his 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 he was as strict in the cultivation of piety as he was in the cultivation of his farm. I was made aware of these traits in his character by some one who had been under his hand, and while I could not look forward to going to him with any degree of pleasure, I was glad to get away from St. Michaels. I believed I should get enough to eat at Covey's, even if I suffered in other respects, and this to a hungry man is not a prospect to be regarded with indifference.
CHAPTER XV.
COVEY, THE NEGRO BREAKER
