Frederick Douglass: Autobiographies. Frederick Douglass
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the year I went to reside there,) enjoyed some reputation as a ship building community, but that business had almost entirely given place to oyster fishing, for the Baltimore and Philadelphia markets—a course of life highly unfavorable to morals, industry, and manners. Miles river was broad, and its oyster fishing grounds were extensive; and the fishermen were out, often, all day, and a part of the night, during autumn, winter and spring. This exposure was an excuse for carrying with them, in considerable quantities, spirituous liquors, the then supposed best antidote for cold. Each canoe was supplied with its jug of rum; and tippling, among this class of the citizens of St. Michael's, became general. This drinking habit, in an ignorant population, fostered coarseness, vulgarity and an indolent disregard for the social improvement of the place, so that it was admitted, by the few sober, thinking people who remained there, that St. Michael's had become a very unsaintly, as well as an unsightly place, before I went there to reside.
I left Baltimore, for St. Michael's in the month of March, 1833. I know the year, because it was the one succeeding the first cholera in Baltimore, and was the year, also, of that strange phenomenon, when the heavens seemed about to part with its starry train. I witnessed this gorgeous spectacle, and was awe-struck. The air seemed filled with bright, descending messengers from the sky. It was about daybreak when I saw this sublime scene. I was not without the suggestion, at the moment, that it might be the harbinger of the coming of the Son of Man; and, in my then state of mind, I was prepared to hail Him as my friend and deliverer. I had read, that the "stars shall fall from heaven;" and they were now falling. I was suffering much in my mind. It did seem that every time the young tendrils of my affection became attached, they were rudely broken by some unnatural outside power; and I was beginning to look away to heaven for the rest denied me on earth.
But, to my story. It was now more than seven years since I had lived with Master Thomas Auld, in the family of my old master, on Col. Lloyd's plantation. We were almost entire strangers to each other; for, when I knew him at the house of my old master, it was not as a master, but simply as "Captain Auld," who had married old master's daughter. All my lessons concerning his temper and disposition, and the best methods of pleasing him, were yet to be learnt. Slaveholders, however, are not very ceremonious in approaching a slave; and my ignorance of the new material in the shape of a master was but transient. Nor was my new mistress long in making known her animus. She was not a "Miss Lucretia," traces of whom I yet remembered, and the more especially, as I saw them shining in the face of little Amanda, her daughter, now living under a step-mother's government. I had not forgotten the soft hand, guided by a tender heart, that bound up with healing balsam the gash made in my head by Ike, the son of Abel. Thomas and Rowena, I found to be a well-matched pair. He was stingy, and she was cruel; and—what was quite natural in such cases—she possessed the ability to make him as cruel as herself, while she could easily descend to the level of his meanness. In the house of Master Thomas, I was made—for the first time in seven years—to feel the pinchings of hunger, and this was not very easy to bear.
For, in all the changes of Master Hugh's family, there was no change in the bountifulness with which they supplied me with food. Not to give a slave enough to eat, is meanness intensified, and it is so recognized among slaveholders generally, in Maryland. The rule is, no matter how coarse the food, only let there be enough of it. This is the theory, and—in the part of Maryland I came from—the general practice accords with this theory. Lloyd's plantation was an exception, as was, also, the house of Master Thomas Auld.
All know the lightness of Indian corn-meal, as an article of food, and can easily judge from the following facts whether the statements I have made of the stinginess of Master Thomas, are borne out. There were four slaves of us in the kitchen, and four whites in the great house—Thomas Auld, Mrs. Auld, Hadaway Auld, (brother of Thomas Auld,) and little Amanda. The names of the slaves in the kitchen, were Eliza, my sister; Priscilla, my aunt; Henny, my cousin; and myself. There were eight persons in the family. There was, each week, one half bushel of corn-meal brought from the mill; and in the kitchen, corn-meal was almost our exclusive food, for very little else was allowed us. Out of this half bushel of corn-meal, the family in the great house had a small loaf every morning; thus leaving us, in the kitchen, with not quite a half a peck of meal per week, apiece. This allowance was less than half the allowance of food on Lloyd's plantation. It was not enough to subsist upon; and we were, therefore, reduced to the wretched necessity of living at the expense of our neighbors. We were compelled either to beg, or to steal, and we did both. I frankly confess, that while I hated everything like stealing, as such, I nevertheless did not hesitate to take food, when I was hungry, wherever I could find it. Nor was this practice the mere result of an unreasoning instinct; it was, in my case, the result of a clear apprehension of the claims of morality. I weighed and considered the matter closely, before I ventured to satisfy my hunger by such means. Considering that my labor and person were the property of Master Thomas, and that I was by him deprived of the necessaries of life—necessaries obtained by my own labor—it was easy to deduce the right to supply myself with what was my own. It was simply appropriating what was my own to the use of my master, since the health and strength derived from such food were exerted in his service. To be sure, this was stealing, according to the law and gospel I heard from St. Michael's pulpit; but I had already begun to attach less importance to what dropped from that quarter, on that point, while, as yet, I retained my reverence for religion. It was not always convenient to steal from master, and the same reason why I might, innocently, steal from him, did not seem to justify me in stealing from others. In the case of my master, it was only a question of removal—the taking his meat out of one tub, and putting it into another; the ownership of the meat was not affected by the transaction. At first, he owned it in the tub, and last, he owned it in me. His meat house was not always open. There was a strict watch kept on that point, and the key was on a large bunch in Rowena's pocket. A great many times have we, poor creatures, been severely pinched with hunger, when meat and bread have been moulding under the lock, while the key was in the pocket of our mistress. This had been so when she knew we were nearly half starved; and yet, that mistress, with saintly air, would kneel with her husband, and pray each morning that a merciful God would bless them in basket and in store, and save them, at last, in his kingdom. But I proceed with the argument.
It was necessary that the right to steal from others should be established; and this could only rest upon a wider range of generalization than that which supposed the right to steal from my master.
It was sometime before I arrived at this clear right. The reader will get some idea of my train of reasoning, by a brief statement of the case. "I am," thought I, "not only the slave of Master Thomas, but I am the slave of society at large. Society at large has bound itself, in form and in fact, to assist Master Thomas in robbing me of my rightful liberty, and of the just reward of my labor; therefore, whatever rights I have against Master Thomas, I have, equally, against those confederated with him in robbing me of liberty. As society has marked me out as privileged plunder, on the principle of self-preservation I am justified in plundering in turn. Since each slave belongs to all; all must, therefore, belong to each."
I shall here make a profession of faith which may shock some, offend others, and be dissented from by all. It is this: Within the bounds of his just earnings, I hold that the slave is fully justified in helping himself to the gold and silver, and the best apparel of his master, or that of any other slaveholder; and that such taking is not stealing in any just sense of that word.
The morality of free society can have no application to slave society. Slaveholders have made it almost impossible for the slave to commit any crime, known either to the laws of God or to the laws of man. If he steals, he takes his own; if he kills his master, he imitates only the heroes of the revolution. Slaveholders I hold to be individually and collectively responsible for all the evils which grow out of the horrid relation, and I believe they will be so held at the judgment, in the sight of a just God. Make a man a slave, and you rob him of moral responsibility. Freedom of choice is the essence of all accountability. But my kind readers are, probably, less concerned about my opinions, than about that which more nearly touches my personal experience; albeit, my opinions have, in some sort, been formed by that experience.
Bad as slaveholders are, I have seldom met with one so entirely destitute of every element of character capable of inspiring respect, as was my present master, Capt. Thomas Auld.
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