Frederick Washington Bailey, the son of a white man and a black slave, was born in Tukahoe, Maryland, on 7th February, 1817. He never knew his father and was separated from his mother when very young.
Douglas lived with his grandmother on a plantation until the age of eight, when he was sent to Hugh Auld in Baltimore. The wife of Auld defied state law by teaching him to read.
When Auld died in 1833 Frederick was returned to his Maryland plantation. In 1838 he escaped to New York City where he changed his name to Frederick Douglass. He later moved to New Bedford, Massachusetts, where he worked as a labourer.
After hearing him make a speech at a meeting in 1841, William Lloyd Garrison arranged for Douglass to become an agent and lecturer for the American Anti-Slavery Society. Douglass was a great success in this work and in 1845 the society helped him publish his autobiography, the Narrative of the Life of Frederick Douglass.
After the publication of his book, Douglass was afraid he might be recaptured by his former owner and so he travelled to Britain where he lectured on slavery. While in Britain he raised the funds needed to establish his own anti-slavery newspaper, the North Star. This created a break with William Lloyd Garrison, who was opposed to a separate, black-owned press.
On 5th July, 1852, Douglass made his famous What to the Slave Is the Fourth of July? "What have I, or those I represent, to do with your national independence? Are the great principles of political freedom and of natural justice, embodied in that Declaration of Independence, extended to us?...What, to the American slave, is your 4th of July? I answer; a day that reveals to him, more than all other days in the year, the gross injustice and cruelty to which he is the constant victim.... You profess to believe, "that, of one blood, God made all nations of men to dwell on the face of all the earth," and hath commanded all men everywhere to love one another; yet you notoriously hate (and glory in your hatred) all men whose skins are not colored like your own."
During the Civil War Douglass, a Radical Republican, tried to persuade President Abraham Lincoln that former slaves should be allowed to join the Union Army. After the war Douglass campaigned for full civil rights for former slaves and was a strong supporter of women's suffrage.
Douglass held several public posts including assistant secretary of the Santo Domingo Commission (1871), marshall of the District of Columbia (1877-1881) and U.S. minister to Haiti (1889-1891). In 1881 he published the Life and Times of Frederick Douglass. Frederick Douglass died in Washington on 20th February, 1895.
Slavery in the United States (£1.29)
(1) Frederick Douglass, Narrative of the Life of Frederick Douglass (1845)
My mother was named Harriet Bailey. She was the daughter of Isaac and Betsey Bailey, both colored, and quite dark. My mother was of a darker complexion than either my grandmother or grandfather. My father was a white man. He was admitted to be such by all I ever heard speak of my parentage. The opinion was also whispered that my master was my father; but of the correctness of this opinion, I know nothing; the means of knowing was withheld from me.
My mother and I were separated when I was but an infant--before I knew her as my mother. It is a common custom, in the part of Maryland from which I ran away, to part children from their mothers at a very early age. Frequently, before the child has reached its twelfth month, its mother is taken from it, and hired out on some farm a considerable distance off, and the child is placed under the care of an old woman, too old for field labor. For what this separation is done, I do not know, unless it be to hinder the development of the child's affection toward its mother, and to blunt and destroy the natural affection of the mother for the child. This is the inevitable result.
I never saw my mother, to know her as such, more than four or five times in my life; and each of these times was very short in duration, and at night. She was hired by a Mr. Stewart, who lived about twelve miles from my home. She made her journeys to see me in the night, travelling the whole distance on foot, after the performance of her day's work. She was a field hand, and a whipping is the penalty of not being in the field at sunrise, unless a slave has special permission from his or her master to the contrary--a permission which they seldom get, and one that gives to him that gives it the proud name of being a kind master. I do not recollect of ever seeing my mother by the light of day. She was with me in the night. She would lie down with me, and get me to sleep, but long before I waked she was gone. Very little communication ever took place between us. Death soon ended what little we could have while she lived, and with it her hardships and suffering. She died when I was about seven years old, on one of my master's farms, near Lee's Mill. I was not allowed to be present during her illness, at her death, or burial. She was gone long before I knew any thing about it.
(2) Frederick Douglass, Narrative of the Life of Frederick Douglass (1845)
The time came when I must go to work on the plantation. I was less than seven years old. On the plantation of Colonel Lloyd I was left to the tender mercies of Aunt Katy, a slavewoman who, ill-tempered and cruel, was often guilty of starving me and the other children. One day I had offended Aunt Katy and she adopted her usual mode of publishing me; namely, making me go all day without food. Sundown came, but no bread. I was too hungry to sleep, when who but my own dear mother should come in. She read Aunt Katy a lecture which was never forgotten. That night I learned as I had never learned before, that I was not only a child, but somebody's child. My mother had walked twelve miles to see me, and had the same distance to travel over before the morning sunrise. I do not remember seeing her again.
(3) Frederick Douglass, Narrative of the Life of Frederick Douglass (1845)
My first master's name was Captain Anthony - a title which, I presume, he acquired by sailing a craft on the Chesapeake Bay. He was not considered a rich slaveholder. He owned two or three farms, and about thirty slaves. His farms and slaves were under the care of an overseer. The overseer's name was Plummer. Mr. Plummer was a miserable drunkard, a profane swearer, and a savage monster. He always went armed with a cowskin and a heavy cudgel. I have known him to cut and slash the women's heads so horribly, that even master would be enraged at his cruelty, and would threaten to whip him if he did not mind himself. Master, however, was not a humane slaveholder. It required extraordinary barbarity on the part of an overseer to affect him. He was a cruel man, hardened by a long life of slaveholding. He would at times seem to take great pleasure in whipping a slave. I have often been awakened at the dawn of day by the most heart-rending shrieks of an own aunt of mine, whom he used to tie up to a joist, and whip upon her naked back till she was literally covered with blood. No words, no tears, no prayers, from his gory victim, seemed to move his iron heart from its bloody purpose. The louder she screamed, the harder he whipped; and where the blood ran fastest, there he whipped longest.
(4) Frederick Douglass, Narrative of the Life of Frederick Douglass (1845)
The men and women slaves received, as their monthly allowance of food, eight pounds of pork, or its equivalent in fish, and one bushel of corn meal Their yearly clothing consisted of two coarse linen shirts, one pair of linen trousers, like the shirts, one jacket, one pair of trousers for winter, made of coarse negro cloth, one pair of stockings, and one pair of shoes; the whole of which could not have cost more than seven dollars. The allowance of the slave children was given to their mothers, or the old women having the care of them. The children unable to work in the field had neither shoes, stockings, jackets, nor trousers, given to them; their clothing consisted of two coarse linen shirts per year. When these failed them, they went naked until the next allowance-day. Children from seven to ten years old, of both sexes, almost naked, might be seen at all seasons of the year.
There were no beds given the slaves, unless one coarse blanket be considered such, and none but the men and women had these. This, however, is not considered a very great privation. They find less difficulty from the want of beds, than from the want of time to sleep; for when their day's work in the field is done, the most of them having their washing, mending, and cooking to do, and having few or none of the ordinary facilities for doing either of these, very many of their sleeping hours are consumed in preparing for the field the coming day; and when this is done, old and young, male and female, married and single, drop down side by side, on one common bed,--the cold, damp floor,--each covering himself or herself with their miserable blankets; and here they sleep till they are summoned to the field by the driver's horn.
(5) Frederick Douglass, Narrative of the Life of Frederick Douglass (1845)
While on their way (to work), the slaves would make the dense old woods, for miles around, reverberate with their wild songs, revealing at once the highest joy and the deepest sadness. They would compose and sing as they went along, consulting neither time nor tune. The thought that came up, came out--if not in the word, in the sound; --and as frequently in the one as in the other. They would sometimes sing the most pathetic sentiment in the most rapturous tone, and the most rapturous sentiment in the most pathetic tone. This they would sing, as a chorus, to words which to many would seem unmeaning jargon, but which, nevertheless, were full of meaning to themselves. I have sometimes thought that the mere hearing of those songs would do more to impress some minds with the horrible character of slavery, than the reading of whole volumes of philosophy on the subject could do.
(6) Frederick Douglass, Narrative of the Life of Frederick Douglass (1845)
We were worked in all weathers. It was never too hot or too cold; it could never rain, blow, hail, or snow, too hard for us to work in the field. Work, work, work, was scarcely more the order of the day than of the night. The longest days were too short for him, and the shortest nights too long for him. I was somewhat unmanageable when I first went there, but a few months of this discipline tamed me. Mr. Covey succeeded in breaking me. I was broken in body, soul, and spirit. My natural elasticity was crushed, my intellect languished, the disposition to read departed, the cheerful spark that lingered about my eye died; the dark night of slavery closed in upon me; and behold a man transformed into a brute!
Sunday was my only leisure time. I spent this in a sort of beast-like stupor, between sleep and wake, under some large tree. At times I would rise up, a flash of energetic freedom would dart through my soul, accompanied with a faint beam of hope, that flickered for a moment, and then vanished. I sank down again, mourning over my wretched condition. I was sometimes prompted to take my life, and that of Covey, but was prevented by a combination of hope and fear. My sufferings on this plantation seem now like a dream rather than a stern reality.
(7) Frederick Douglass, Narrative of the Life of Frederick Douglass (1845)
After my arrival at New York, I said I felt like one who had escaped a den of hungry lions. This state of mind, however, very soon subsided; and I was again seized with a feeling of great insecurity and loneliness. I was yet liable to be taken back, and subjected to all the tortures of slavery. This in itself was enough to damp the ardor of my enthusiasm. But the loneliness overcame me. The motto which I adopted when I started from slavery was this - "Trust no man!" I saw in every white man an enemy, and in almost every colored man cause for distrust. It was a most painful situation; and, to understand it, one must needs experience it, or imagine himself in similar circumstances. Let him be a fugitive slave in a strange land, a land given up to be the hunting-ground for slaveholders, whose inhabitants are legalized kidnappers, where he is every moment subjected to the terrible liability of being seized upon by his fellowmen, as the hideous crocodile seizes upon his prey! Say, let him place himself in my situation, without home or friends, without money or credit, wanting shelter, and no one to give it, wanting bread, and no money to buy it, and at the same time let him feel that he is pursued by merciless men-hunters, and in total darkness as to what to do, where to go, or where to stay.
Thank Heaven, I remained but a short time in this distressed situation. I was relieved from it by the humane hand of Mr. David Ruggles, whose vigilance, kindness, and perseverance, I shall never forget. I am glad of an opportunity to express, as far as words can, the love and gratitude I bear him. Mr. Ruggles is now afflicted with blindness, and is himself in need of the same kind offices which he was once so forward in the performance of toward others. I had been in New York but a few days, when Mr. Ruggles sought me out, and very kindly took me to his boarding-house at the corner of Church and Lespenard Streets.
Very soon after I went to Mr. Ruggles, he wished to know of me where I wanted to go; as he deemed it unsafe for me to remain in New York. I told him I was a calker, and should like to go where I could get work. I thought of going to Canada; but he decided against it, and in favor of my going to New Bedford, thinking I should be able to get work there at my trade.
(8) In his book, Life and Times of Frederick Douglass, Frederick Douglass explained how he was asked to become a lecturer for the Anti-Slavery Society in 1841.
I had not been quite three years from slavery and was honestly distrustful of my ability, and I wished to be excused. Besides, publicity might discover me, to my master, and many other objections presented themselves. But Mr. Collins was not to be refused, and I finally consented to go out for three months, supposing I should in that length of time come to the end of my story and my consequent usefulness.
Here opened for me a new life - a life for which I had had no preparation. Mr. Collins used to say when introducing me to an audience, I was a "graduate from the peculiar institution, with my diploma written on my back." The three years of my freedom had been spent in the hard school of adversity. My hands seemed to be furnished with something like a leather coating, and I had marked out for myself a life of rough labor, suited to the hardness of my hands, as a means of supporting my family and rearing my children. Young, ardent, and hopeful, I entered upon this new life in the full gush of unsuspecting enthusiasm. The cause was good, the men engaged in it were good, the means to attain its triumph, good.
In this enthusiastic spirit I dropped into the ranks of freedom's friends and went forth to the battle. For a time I was made to forget that my skin was dark and my hair crisped. I found, however, full soon that my enthusiasm had been extravagant, that hardships and dangers were not all over, and that the life now before me had its shadows also, as well as its sunbeams.
Many came, no doubt from curiosity to hear what a negro could say in his own cause. Fugitive slaves were rare then, and as a fugitive slave lecturer, I had the advantage of being the first one out. Up to that time, a colored man was deemed a fool who confessed himself a runaway slave, not only because of the danger to which he exposed himself of being retaken, but because it was a confession of a very low origin. Some of my colored friends in New Bedford thought very badly of my wisdom in thus exposing and degrading myself.
(9) Frederick Douglass, speech "What to the Slave Is the Fourth of July?" (5th July, 1852)
What have I, or those I represent, to do with your national independence? Are the great principles of political freedom and of natural justice, embodied in that Declaration of Independence, extended to us?...What, to the American slave, is your 4th of July? I answer; a day that reveals to him, more than all other days in the year, the gross injustice and cruelty to which he is the constant victim....
You profess to believe, "that, of one blood, God made all nations of men to dwell on the face of all the earth," and hath commanded all men everywhere to love one another; yet you notoriously hate (and glory in your hatred) all men whose skins are not colored like your own.
(10) Frederick Douglass, Life and Times of Frederick Douglass (1881)
One important branch of my anti-slavery work in Rochester, was as station master and conductor of the underground railroad passing through this goodly city. Secrecy and concealment were necessary conditions to the successful operation of this railroad, and hence its prefix "underground." My agency was all the more exciting and interesting, because not altogether free from danger. I could take no step in it without exposing myself to fine and imprisonment, for these were the penalties imposed by the fugitive slave law, for feeding, harboring, or otherwise assisting a slave to escape from his master; but in face of this fact, I can say, I never did more congenial, attractive, fascinating, and satisfactory work.
True as a means of destroying slavery, it was like an attempt to bail out the ocean with a teaspoon, but the thought that there was one less slave, and one more freeman, brought to my heart unspeakable joy. On one occasion I had eleven fugitives at the same time under my roof, and it was necessary for them to remain with me, until I could collect sufficient money to get them on to Canada. It was the largest number I ever had at any one time, and I had some difficulty in providing so many with food and shelter, but as may well be imagined, they were not very fastidious in either direction, and were well content with very plain food, and a strip of carpet on the floor for a bed, or a place on the straw in the barn loft.
The underground railroad had many branches; but that one with which I was connected had its main stations in Baltimore, Wilmington, Philadelphia, New York, Albany, Syracuse, Rochester, and St. Catharines (Canada). It is not necessary to tell who were the principal agents in Baltimore; Thomas Garrett was the agent in Wilmington; Melloe McKim, William Still, Robert Purvis, Edward M. Davis, and others did the work in Philadelphia; David Ruggles, Isaac T. Hopper, Napolian, and others, in New York city; the Misses Mott and Stephen Myers, were forwarders from Albany; Revs. Samuel J. May and J. W. Loguen, were the agents in. Syracuse; and J. P. Morris and myself received and dispatched passengers from Rochester to Canada, where they were received by Rev. Hiram Wilson.
(11) Frederick Douglass, letter to Harriet Beecher Stowe (8th March, 1853)
You kindly informed me, when at your house a fortnight ago, that you designed to do something which should permanently contribute to the improvement and elevation of the free colored people in the United States. You especially expressed an interest in such of this class as had become free by their own exertions, and desired most of all to be of service to them. In what manner, and by what means you can assist this class most successfully, is the subject upon which you have done me the honor to ask my opinion.
I assert then that poverty, ignorance, and degradation are the combined evils; or in other words, these constitute the social disease of the free colored people of the United States. To deliver them from this triple malady, is to improve and elevate them, by which I mean simply to put them on an equal footing with their white fellow countrymen in the sacred right to "Life, Liberty, and the pursuit of happiness." I am for no fancied or artificial elevation, but only ask fair play. How shall this be obtained? I answer, first, not by establishing for our use high schools and colleges. Such institutions are, in my judgment, beyond our immediate occasions and are not adapted to our present most pressing wants.
What can be done to improve the condition of the free people of color in the United States? The plan which I humbly submit in answer to this inquiry (and in the hope that it may find favor with you, and with the many friends of humanity who honor, love, and co-operate with you) is the establishment in Rochester, or in some other part of the United States equally favorable to such an enterprise, of an Industrial College in which shall be taught several important branches of the mechanic arts.
The argument in favor of an Industrial College (a college to be conducted by the best men, and the best workmen which the mechanic arts can afford; a college where colored youth can be instructed to use their hands, as well as their heads; where they can be put in possession of the means of getting a living whether their lot in after life may be cut among civilized or uncivilized men; whether they choose to stay here, or prefer to return to the land of their fathers) is briefly this: Prejudice against the free colored people in the United States has shown itself nowhere so invincible as among mechanics. The farmer and the professional man cherish no feeling so bitter as that cherished by these. The latter would starve us out of the country entirely. At this moment I can more easily get my son into a lawyer's office to study law than I can into a blacksmith's shop to blow the bellows and to wield the sledge-hammer.
(12) Frederick Douglass, speech at the Anti-Slavery Society in Philadelphia during the American Civil War (4th December, 1863)
I am one of those who believe that it is the mission of this war to free every slave in the United States. I am one of those who believe that we should consent to no peace which shall not be an Abolition peace. I am, moreover, one of those who believe that the work of the American Anti-Slavery Society will not have been completed until the black man of the South, and the black men of the North, shall have been admitted, fully and completely, into the body politic of America. I look upon slavery as going the way of all the earth. It is the mission of the war to put it down.
I know it will be said that I ask you to make the black man a voter in the South. It is said that the coloured man is ignorant, and therefore he shall not vote. In saying this, you lay down a rule for the black man that you apply to no other class of your citizens. If he knows enough to be hanged, he knows enough to vote. If he knows an honest man from a thief, he knows much more than some of our white voters. If he knows enough to take up arms in defence of this Government and bare his breast to the storm of rebel artillery, he knows enough to vote.
All I ask, however, in regard to the blacks, is that whatever rule you adopt, whether of intelligence or wealth, as the condition of voting for whites, you shall apply it equally to the black man. Do that, and I am satisfied, and eternal justice is satisfied; liberty, fraternity, equality, are satisfied, and the country will move on harmoniously.
(13) Ida Wells played an active role in the women suffrage movement. In her autobiography she described a conversation she had with Susan Anthony about Frederick Douglass.
Miss Anthony said when women called their first convention back in 1848 inviting all those who thought that women ought to have an equal share with men in the government, Frederick Douglass, the ex-slave, was the only man who came to their convention and stood up with them. "He said he could not do otherwise; that we were among the friends who fought his battles when he first came among us appealing for our interest in the antislavery cause. From that day until the day of his death Frederick Douglass was an honorary member of the National Women's Suffrage Association. In all our conventions, most of which had been held in Washington, he was the honored guest who sat on our platform and spoke in our gatherings.