this I did until his back was literally covered with welts. I know I have repented, and trust I have obtained pardon for these things.
My father owned a woman (we used to call aunt Grace); she was purchased in Old Virginia. She has told me that her old master, in his will, gave her her freedom, but at his death his sons had sold her to my father: when he bought her she manifested some unwillingness to go with him, when she was put in irons and taken by force. This was before I was born; but I remember to have seen the irons, and was told that was what they had been used for. Aunt Grace is still living, and must be between seventy and eighty years of age; she has, for the last forty years, been an exemplary Christian. When I was a youth I took some pains to learn her to read; this is now a great consolation to her. Since age and infirmity have rendered her of little value to her “owners,” she is permitted to read as much as she pleases; this she can do, with the aid of glasses, in the old family Bible, which is almost the only book she has ever looked into. This, with some little mending for the black children, is all she does; she is still held as a slave. I well remember what a heart-rending scene there was in the family when my father sold her husband; this was, I suppose, thirty-five years ago. And yet my father was considered one of the best of masters. I know of few who were better, but of many who were worse.
With regard to the intelligence of George, and his teaching himself to read and write, there is a most interesting and affecting parallel to it in the “Life of Frederick Douglass,”—a book which can be recommended to any one who has a curiosity to trace the workings of an intelligent and active mind through all the squalid misery, degradation and oppression, of slavery. A few incidents will be given.
Like Clark, Douglass was the son of a white man. He was a plantation slave in a proud old family. His situation, probably, may be considered as an average one; that is to say, he led a life of dirt, degradation, discomfort of various kinds, made tolerable as a matter of daily habit, and considered as enviable in comparison with the lot of those who suffer worse abuse. An incident which Douglass relates of his mother is touching. He states that it is customary at an early age to separate mothers from their children, for the purpose of blunting and deadening natural affection. When he was three years old his mother was sent to work on a plantation eight or ten miles distant, and after that he never saw her except in the night. After her day’s toil she would occasionally walk over to her child, lie down with him in her arms, hush him to sleep in her bosom, then rise up and walk back again to be ready for her field work by daylight. Now, we ask the highest-born lady in England or America, who is a mother, whether this does not show that this poor field-laborer had in her bosom, beneath her dirt and rags, a true mother’s heart?
The last and bitterest indignity which has been heaped on the head of the unhappy slaves has been the denial to them of those holy affections which God gives alike to all. We are told, in fine phrase, by languid ladies of fashion, that “it is not to be supposed that those creatures have the same feelings that we have,” when, perhaps, the very speaker could not endure one tithe of the fatigue and suffering which the slave-mother often bears for her child. Every mother who has a mother’s heart within her, ought to know that this is blasphemy against nature, and, standing between the cradle of her living and the grave of her dead child, should indignantly reject such a slander on all motherhood.
Douglass thus relates the account of his learning to read, after he had been removed to the situation of house-servant in Baltimore.
It seems that his mistress, newly married and unaccustomed to the management of slaves, was very kind to him, and, among other acts of kindness, commenced teaching him to read. His master, discovering what was going on, he says,
At once forbade Mrs. Auld to instruct me further, telling her, among other things, that it was unlawful, as well as unsafe, to teach a slave to read. To use his own words, further, he said, “If you give a nigger an inch, he will take an ell. A nigger should know nothing but to obey his master—to do as he is told to do. Learning would spoil the best nigger in the world. Now,” said he, “if you teach that nigger (speaking of myself) how to read, there would be no keeping him. It would forever unfit him to be a slave. He would at once become unmanageable, and of no value to his master. As to himself, it could do him no good, but a great deal of harm. It would make him discontented and unhappy.” There words sank deep into my heart, stirred up sentiments within that lay slumbering, and called into existence an entirely new train of thought. It was a new and special revelation, explaining dark and mysterious things, with which my youthful understanding had struggled, but struggled in vain. I now understood what had been to me a most perplexing difficulty—to wit, the white man’s power to enslave the black man. It was a grand achievement, and I prized it highly. From that moment, I understood the pathway from slavery to freedom.
After this, his mistress was as watchful to prevent his learning to read as she had before been to instruct him. His course after this he thus describes:
From this time I was most narrowly watched. If I was in a separate room any considerable length of time, I was sure to be suspected of having a book, and was at once called to give an account of myself. All this, however, was too late. The first step had been taken. Mistress, in teaching me the alphabet, had given me the inch, and no precaution could prevent me from taking the ell.
The plan which I adopted, and the one by which I was most successful, was that of making friends of all the little white boys whom I met in the street. As many of these as I could I converted into teachers. With their kindly aid, obtained at different times and in different places, I finally succeeded in learning to read. When I was sent of errands I always took my book with me, and by going one part of my errand quickly, I found time to get a lesson before my return. I used also to carry bread with me, enough of which was always in the house, and to which I was always welcome; for I was much better off in this regard than many of the poor white children in our neighborhood. This bread I used to bestow upon the hungry little urchins, who, in return, would give me that more valuable bread of knowledge. I am strongly tempted to give the names of two or three of those little boys, as a testimonial of the gratitude and affection I bear them; but prudence forbids;—not that it would injure me, but it might embarrass them; for it is almost an unpardonable offence to teach slaves to read in this Christian country. It is enough to say of the dear little fellows, that they lived on Philpot-street, very near Durgin and Bailey’s ship-yard. I used to talk this matter of slavery over with them. I would sometimes say to them I wished I could be as free as they would be when they got to be men. “You will be free as soon as you are twenty-one, but I am a slave for life! Have not I as good a right to be free as you have?” These words used to trouble them; they would express for me the liveliest sympathy, and console me with the hope that something would occur by which I might be free.
I was now about twelve years old, and the thought of being a slave for life began to bear heavily upon my heart. Just about this time I got hold of a book entitled “The Columbian Orator.” Every opportunity I got I used to read this book. Among much of other interesting matter, I found in it a dialogue between a master and his slave. The slave was represented as having run away from his master three times. The dialogue represented the conversation which took place between them when the slave was retaken the third time. In this dialogue, the whole argument in behalf of slavery was brought forward by the master, all of which was disposed of by the slave. The slave was made to say some very smart as well as impressive things in reply to his master—things which had the desired though unexpected effect; for the conversation resulted in the voluntary emancipation of the slave on the part of the master.
In the same book I met with one of Sheridan’s mighty speeches on and in behalf of Catholic emancipation. These were choice documents to me. I read them over and over again, with unabated interest. They gave tongue to interesting thoughts of my own soul, which had frequently flashed through my mind, and died away for want of utterance. The moral which I gained from the dialogue was the power of truth over the conscience of even a slave-holder. What I got from Sheridan was a bold denunciation of slavery, and a
