Narrative of the Life of Frederick Douglass, an American Slave

Last updated
Narrative of the Life of Frederick Douglass
LifeOfFrederickDouglassCover.jpg
AuthorFrederick Douglass
CountryUnited States
LanguageEnglish
Subject Civil rights
Genre Autobiography, slave narrative
PublisherAnti-Slavery Office
Publication date
1845
973.8
LC Class E449 .D749
Followed by The Heroic Slave  
Text Narrative of the Life of Frederick Douglass at Wikisource

Narrative of the Life of Frederick Douglass is an 1845 memoir and treatise on abolition written by African-American orator and former slave Frederick Douglass during his time in Lynn, Massachusetts. [1] It is generally held to be the most famous of a number of narratives written by former slaves during the same period. In factual detail, the text describes the events of his life and is considered to be one of the most influential pieces of literature to fuel the abolitionist movement of the early 19th century in the United States.

Contents

Narrative of the Life of Frederick Douglass comprises eleven chapters that recount Douglass's life as a slave and his ambition to become a free man. It contains two introductions by well-known white abolitionists: a preface by William Lloyd Garrison and a letter by Wendell Phillips, both arguing for the veracity of the account and the literacy of its author.

Chapters 1–4

Douglass begins by explaining that he does not know the date of his birth (he later chose February 14, 1818), and that his mother died when he was 7 years old. He has very few memories of her (children were commonly separated from their mothers), only of the rare nighttime visit. He thinks his father is a white man, possibly his owner. At a very early age, he sees his Aunt Hester being whipped. Douglass details the cruel interaction that occurs between slaves and slaveholders, as well as how slaves are supposed to behave in the presence of their masters. Douglass says that fear is what kept many slaves in servitude, for when they told the truth they were punished by their owners.

Chapters 5–7

Frontispiece of Douglass from the first edition Sketchofdouglass.jpg
Frontispiece of Douglass from the first edition

Douglass is moved to Baltimore, Maryland. Douglass believes that if he had not been moved, he would have remained a slave his entire life. He even starts to have hope for a better life in the future. He also discusses the wife of his new owner, Mrs. Sophia Auld, who begins as a kind woman but eventually turns cruel to him. Douglass learns the alphabet and how to spell small words from this woman, but her husband, Mr. Auld, disapproves and states that if slaves could read, they would not be fit to be slaves, being unmanageable and sad. (Anti-literacy laws also prohibited teaching antebellum slaves to read and write.) [2] Upon hearing why Mr. Auld disapproves of slaves being taught how to read, Douglass realizes the importance of reading and the possibilities that this skill could help him. He takes it upon himself to learn how to read and does so by playing games with white neighboring children. Douglass then gains an understanding of the word abolition and develops the idea to run away to the North. He also learns how to write and how to read well.

Chapters 8–9

When Douglass is ten or eleven, his master dies and his property is left to be divided between the master's son and daughter. The slaves are valued along with the livestock, causing Douglass to deepen his hatred of slavery. He feels lucky when he is sent back to Baltimore to live with the family of Master Hugh.

He is then moved through a few situations before being sent to St. Michael's. His regret at not having attempted to run away is evident, but on his voyage he makes a mental note that he traveled in a north-easterly direction and considers this information to be of extreme importance. For some time, he lives with Master Thomas Auld who is particularly cruel, even after attending a Methodist camp. Douglass is pleased when he eventually is lent to Mr. Covey for a year, simply because he would be fed. Mr. Covey is known as a "negro-breaker", who breaks the will of slaves.

Chapters 10–11

While under the control of Mr. Covey, Douglass is a field hand and has an especially hard time at the tasks required of him. He is harshly whipped almost on a weekly basis, apparently due to his awkwardness. He is worked and beaten to exhaustion, which finally causes him to collapse one day while working in the fields. Because of this, he is brutally beaten once more by Covey. Douglass eventually complains to Thomas Auld, who subsequently sends him back to Covey. A few days later, Covey attempts to tie up Douglass, but he fights back. After a two-hour long physical battle, Douglass ultimately conquers Covey. After this fight, he is never beaten again. Douglass is not punished by the law, which is believed to be due to the fact that Covey cherishes his reputation as a "negro-breaker", which would be jeopardized if others knew what happened. When his one-year contract ends under Covey, Douglass is sent to live on William Freeland's plantation. Douglass comments on the abuse suffered under Covey, a religious man, and the relative peace under the more secular Freeland. On Freeland's plantation, Douglass befriends other slaves and teaches them how to read. Douglass and a small group of slaves plan to escape, but they are caught and Douglass is jailed. Following his release about a week later, he is sent to Baltimore once more, this time to learn a trade. He becomes an apprentice in a shipyard under Mr. Gardner where he is disliked by several white apprentices due to his slave status and race; at one point he gets into a fight with them and they nearly gouge out his left eye. Woefully beaten, Douglass goes to Master Hugh, who is kind regarding this situation and refuses to let Douglass return to the shipyard. Master Hugh tries to find a lawyer but all refuse, saying they can only do something for a white person. Sophia Auld, who had turned cruel under the influence of slavery, feels pity for Douglass and tends to the wound at his left eye until he is healed. At this point, Douglass is employed as a caulker and receives wages, but is forced to give every cent to Master Auld in due time. Douglass eventually finds his own job and plans the day on which he will escape to the North. He succeeds in reaching New Bedford, but he does not give details in order to protect those who help others flee enslavement. Douglass unites with his fiancée and begins working as his own master. He attends an anti-slavery convention and eventually becomes a well-known orator and abolitionist.

Appendix

Douglass's appendix clarifies that he is not against religion as a whole; instead he referred to "the slaveholding religion of this land, and with no possible reference to Christianity proper". He condemns the hypocrisy in southern Christianity between what is taught and the actions of the slaveowners who practice it. He compares their Christianity to the practices of "the ancient scribes and Pharisees" and quotes passages from Matthew 23 calling them hypocrites. At the end, he includes a satire of a hymn "said to have been drawn, several years before the present anti-slavery agitation began, by a northern Methodist preacher, who, while residing at the south, had an opportunity to see slaveholding morals, manners, and piety, with his own eyes", titled simply "A Parody". It criticizes religious slaveowners, each stanza ending with the phrase "heavenly union", mimicking the original's form.

Publication history

Douglass, photographed between 1850 and 1860 Frederick Douglass, head-and-shoulders portrait, facing right, ca 1850-1860 edit.jpg
Douglass, photographed between 1850 and 1860

The Narrative of the Life of Frederick Douglass was published on May 1, 1845, and within four months of this publication, five thousand copies were sold. By 1860, almost 30,000 copies were sold. [3] After publication, he left Lynn, Massachusetts and sailed to England and Ireland for two years in fear of being recaptured by his owner in the United States. While in Britain and Ireland, he gained supporters who paid $710.96 to purchase his emancipation from his legal owner. One of the more significant reasons Douglass published his Narrative was to offset the demeaning manner in which white people viewed him. When he spoke in public, his white abolitionist associates established limits to what he could say on the platform. More specifically, they did not want him to analyze the current slavery issues or to shape the future for black people. However, once Narrative of the Life of Frederick Douglass was published, he was given the liberty to speak more honestly. Because of the work in his Narrative, Douglass gained significant credibility from those who previously did not believe the story of his past. While Douglass was in Ireland, the Dublin edition of the book was published by the abolitionist printer Richard D. Webb to great acclaim and Douglass would write extensively in later editions very positively about his experience in Ireland. His newfound liberty on the platform eventually led him to start a black newspaper against the advice of his "fellow" abolitionists. The publication of Narrative of the Life of Frederick Douglass opened several doors, not only for Douglass's ambitious work, but also for the anti-slavery movement of that time.

Reactions to the text

Narrative of the Life of Frederick Douglass received many positive reviews, but some people opposed it. One of its biggest critics, A. C. C. Thompson, was a neighbor of Thomas Auld, who was Douglass's master for some time. In Thompson's "Letter from a Slave Holder", he claimed that the slave he knew was "an unlearned, and rather an ordinary negro". Thompson was confident that Douglass "was not capable of writing the Narrative". He also disputed Douglass's description in the Narrative of various cruel white slave holders that he either knew or knew of. [4] Prior to the publication of the Narrative, the public could not fathom how a former slave could appear to be so educated. Upon listening to his oratory, many were skeptical of the stories he told. After publication of the Narrative, however, the public was swayed. [5] Margaret Fuller, a prominent Transcendentalist, author, and editor, admired Douglass's book: "we have never read [a narrative] more simple, true, coherent, and warm with genuine feeling". [6] She also suggested that "every one may read his book and see what a mind might have been stifled in bondage — what a man may be subjected to the insults of spendthrift dandies, or the blows of mercenary brutes, in whom there is no whiteness except of the skin, no humanity in the outward form". Douglass's work in this Narrative was an influential piece of literature in the anti-slavery movement. [7]

Influence on contemporary black studies

Angela Y. Davis analyzed Douglass's Narrative in two lectures delivered at UCLA in 1969, titled "Recurring Philosophical Themes in Black Literature." Those lectures were subsequently published during Davis's imprisonment in 1970–1971 as the 24-page pamphlet Lectures on Liberation. [8] The lectures, along with a 2009 introduction by Davis, were republished in Davis's 2010 new critical edition of the Narrative. [9]

The first chapter of this text has also been mobilized in several major texts that have become foundational texts in contemporary Black studies: Hortense Spillers in her article "Mama's Baby, Papa's Maybe: An American Grammar Book” (1987); Saidiya Hartman in her book Scenes of Subjection: Terror, Slavery, and Self-Making in Nineteenth-Century America (1997), and Fred Moten in his book In the Break: The Aesthetics of the Black Radical Tradition (2003). Each author uniquely contends with and navigates through Douglass’s writing. Specifically, each author has a divergent approach to revisiting or reproducing narratives of the suffering enslaved body. These divergences on Douglass are further reflected in their differing explorations of the conditions where subject and object positions of the enslaved body are produced and/or troubled. Spillers mobilizes Douglass’s description of his and his siblings’ early separation from their mother and subsequent estrangement from each other to articulate how the syntax of subjectivity, in particular “kinship”, has a historically specific relationship to the objectifying formations of chattel slavery which denied genetic links and familial bonds between the enslaved. This denial was part of the processes that worked to reinforce the enslaved position as property and object. Spillers frames Douglass’s narrative as writing that, although frequently returned to, still has the ability to “astonish” contemporary readers with each return to this scene of enslaved grief and loss (Spillers, “Mama’s Baby”, 76). By tracing the historical conditions of captivity through which slave humanity is defined as “absence from a subject position” narratives like Douglass’s, chronicles of the Middle Passage, and Incidents in the Life of a Slave Girl, are framed as impression points that have not lost their affective potential or become problematically familiar through repetitions or revisions (Spillers, “Mama’s Baby”, 66). Spillers own (re)visitation of Douglass’s narrative suggests that these efforts are a critical component to her assertion that “[i]n order for me to speak a truer word concerning myself, I must strip down through layers of attenuated meanings, made an excess in time, over time, assigned by a particular historical order, and there await whatever marvels of my own inventiveness” (Spillers, "Mama's Baby", 65).

In contrast to Spiller’s articulation that repetition does not rob Douglass’s narrative of its power, Saidiya Hartman explores how an over familiarity with narratives of the suffering enslaved body is problematic. In Hartman's work, repeated “exposure of the violated body” is positioned as a process that can lead to a benumbing “indifference to suffering” (Hartman, Scenes of Objection, 4). This turn away from Douglass’ description of the violence carried out against his Aunt Hester is contextualized by Hartman's critical examination of 19th century abolitionist writings in the Antebellum South. These abolitionist narratives included extreme representations of violence carried out against the enslaved body which were included to establish the slave's humanity and evoke empathy while exposing the terrors of the institution. However, Hartman posits that these abolitionist efforts, which may have intended to convey enslaved subjectivities, actually aligned more closely to replications of objectivity since they “reinforce[d] the ‘thingly’ quality of the captive by reducing the body to evidence” (Hartman, Scenes of Subjection, 19). Instead of concentrating on these narratives that dramatized violence and the suffering black body, Hartman is more focused on revealing the quotidian ways that enslaved personhood and objectivity were selectively constructed or brought into tension in scenes like the coffle, coerced performances of slave leisure on the plantation, and the popular theater of the Antebellum South.

Fred Moten's engagement with Narrative of The Life of Frederick Douglass echoes Spillers assertion that “every writing as a revision makes the ‘discovery’ all over again” (Spillers, 69). In his book chapter “Resistance of the Object: Aunt Hester’s Scream” he speaks to Hartman's move away from Aunt Hester's experience of violence. Moten questions whether Hartman's opposition to reproducing this narrative is not actually a direct move through a relationship between violence and the captive body positioned as object, that she had intended to avoid. Moten suggests that as Hartman outlines the reasons for her opposition, her written reference to the narrative and the violence of its content may indeed be an inevitable reproduction. This is reflected in his question “of whether performance in general is ever outside the economy of reproduction” (Moten, In the Break, 4). A key parameter in Moten's analytical method and the way he engages with Hartman's work is an exploration of blackness as a positional framework through which objectivity and humanity are performed. This suggests that an attempt to move beyond the violence and object position of Aunt Hester would always be first a move through these things. Through this framework of the performativity of blackness Moten's revisitation of Douglass’s narrative explores how the sounds of black performance might trouble conventional understandings of subjectivity and subjective speech.

See also

Related Research Articles

<span class="mw-page-title-main">Frederick Douglass</span> African-American social reformer, writer, and abolitionist (c. 1818–1895)

Frederick Douglass was an American social reformer, abolitionist, orator, writer, and statesman. He became the most important leader of the movement for African-American civil rights in the 19th century.

The slave narrative is a type of literary genre involving the (written) autobiographical accounts of enslaved Africans, particularly in the Americas. Over six thousand such narratives are estimated to exist; about 150 narratives were published as separate books or pamphlets. In the United States during the Great Depression (1930s), more than 2,300 additional oral histories on life during slavery were collected by writers sponsored and published by the Works Progress Administration, a New Deal program. Most of the 26 audio-recorded interviews are held by the Library of Congress.

<span class="mw-page-title-main">Abolitionism</span> Movement to end slavery

Abolitionism, or the abolitionist movement, is the movement to end slavery and liberate enslaved people around the world.

<span class="mw-page-title-main">Harriet Jacobs</span> African-American abolitionist and writer (d. 1897)

Harriet Jacobs was an African-American abolitionist and writer whose autobiography, Incidents in the Life of a Slave Girl, published in 1861 under the pseudonym Linda Brent, is now considered an "American classic".

<span class="mw-page-title-main">Henry Box Brown</span> American slave, later abolitionist speaker and showman

Henry Box Brown was a 19th-century Virginia slave who escaped to freedom at the age of 33 by arranging to have himself mailed in a wooden crate in 1849 to abolitionists in Philadelphia, Pennsylvania.

<i>Incidents in the Life of a Slave Girl</i> 1861 autobiography by Harriet Jacobs

Incidents in the Life of a Slave Girl, written by herself is an autobiography by Harriet Jacobs, a mother and fugitive slave, published in 1861 by L. Maria Child, who edited the book for its author. Jacobs used the pseudonym Linda Brent. The book documents Jacobs's life as a slave and how she gained freedom for herself and for her children. Jacobs contributed to the genre of slave narrative by using the techniques of sentimental novels "to address race and gender issues." She explores the struggles and sexual abuse that female slaves faced as well as their efforts to practice motherhood and protect their children when their children might be sold away.

<span class="mw-page-title-main">William Wells Brown</span> African-American abolitionist (c. 1814 – 1884)

William Wells Brown was an American abolitionist, novelist, playwright, and historian. Born into slavery near Mount Sterling, Kentucky, Brown escaped to Ohio in 1834 at the age of 19. He settled in Boston, Massachusetts, where he worked for abolitionist causes and became a prolific writer. While working for abolition, Brown also supported causes including: temperance, women's suffrage, pacifism, prison reform, and an anti-tobacco movement. His novel Clotel (1853), considered the first novel written by an African American, was published in London, England, where he resided at the time; it was later published in the United States.

<i>The Columbian Orator</i>

The Columbian Orator is a collection of political essays, poems, and dialogues collected and written by Caleb Bingham. Published in 1797, it includes speeches by George Washington, Benjamin Franklin, and some imagined speeches by historical figures such as Socrates and Cato. It was popularly used for recitation in American schoolrooms from 1790 to 1820 to teach pupils reading and speaking. Typical of many readers of that period, the anthology celebrated "republican virtues," promoting patriotism and questioning the ethics of slavery. The Columbian Orator is an example of progymnasmata, containing examples for students to copy and imitate.

<span class="mw-page-title-main">Jermain Wesley Loguen</span>

Rev. Jermain Wesley Loguen, born Jarm Logue, in slavery, was an African-American abolitionist and bishop of the African Methodist Episcopal Zion Church, and an author of a slave narrative.

<span class="mw-page-title-main">David Ruggles</span> American abolitionist

David Ruggles was an African-American abolitionist in New York who resisted slavery by his participation in a Committee of Vigilance and the Underground Railroad to help fugitive slaves reach free states. He was a printer in New York City during the 1830s, who also wrote numerous articles, and "was the prototype for black activist journalists of his time." He claimed to have led more than 600 fugitive slaves to freedom in the North, including Frederick Douglass, who became a friend and fellow activist. Ruggles opened the first African-American bookstore in 1834.

<span class="mw-page-title-main">Education during the slave period in the United States</span>

During the era of slavery in the United States, the education of enslaved African Americans, except for religious instruction, was discouraged, and eventually made illegal in most of the Southern states. After 1831, the prohibition was extended in some states to free blacks as well. Even if educating Blacks was legal, they still had little access to education, in the North as well as the South.

<i>The Heroic Slave</i>

The Heroic Slave, a Heartwarming Narrative of the Adventures of Madison Washington, in Pursuit of Liberty is a short piece of fiction, or novella, written by abolitionist Frederick Douglass, at the time a fugitive slave based in Boston. When the Rochester Ladies' Anti Slavery Society asked Douglass for a short story to go in their collection, Autographs for Freedom, Douglass responded with The Heroic Slave. The novella, published in 1852 by John P. Jewett and Company, was Douglass's first and only published work of fiction.

<i>Life and Times of Frederick Douglass</i> Autobiography by Frederick Douglass

Life and Times of Frederick Douglass is Frederick Douglass's third autobiography, published in 1881, revised in 1892. Because of the emancipation of American slaves during and following the American Civil War, Douglass gave more details about his life as a slave and his escape from slavery in this volume than he could in his two previous autobiographies. It is the only one of Douglass's autobiographies to discuss his life during and after the Civil War, including his encounters with American presidents such as Lincoln and Garfield, his account of the ill-fated "Freedman's Bank", and his service as the United States Marshall of the District of Columbia. Frederick Douglass shed light on what life was like as an enslaved person. Although it is the least studied and analyzed, Life and Times of Frederick Douglass allows readers to view his life as a whole.

William Parker was an American former slave who escaped from Maryland to Pennsylvania, where he became an abolitionist and anti-slavery activist in Christiana. He was a farmer and led a black self-defense organization. He was notable as a principal figure in the Christiana incident, 1851, also known as the Christiana Resistance. Edward Gorsuch, a Maryland slaveowner who owned four slaves who had fled over the state border to Parker's farm, was killed and other white men in the party to capture the fugitives were wounded. The events brought national attention to the challenges of enforcing the Fugitive Slave Law of 1850.

<span class="mw-page-title-main">Anti-literacy laws in the United States</span>

Anti-literacy laws in many slave states before and during the American Civil War affected slaves, freedmen, and in some cases all people of color. Some laws arose from concerns that literate slaves could forge the documents required to escape to a free state. According to William M. Banks, "Many slaves who learned to write did indeed achieve freedom by this method. The wanted posters for runaways often mentioned whether the escapee could write." Anti-literacy laws also arose from fears of slave insurrection, particularly around the time of abolitionist David Walker's 1829 publication of Appeal to the Colored Citizens of the World, which openly advocated rebellion, and Nat Turner's slave rebellion of 1831.

<span class="mw-page-title-main">Treatment of slaves in the United States</span> Treatment endured by enslaved people in the US

The treatment of slaves in the United States often included sexual abuse and rape, the denial of education, and punishments like whippings. Families were often split up by the sale of one or more members, usually never to see or hear of each other again.

<span class="mw-page-title-main">William L. Chaplin</span> American abolitionist (1796–1871)

William Lawrence Chaplin was a prominent abolitionist in the years before the American Civil War. Known by the title of "General," he was an agent for the American Anti-Slavery Society and a general agent for the Underground Railroad. He was imprisoned for the attempted escape of two individuals, which required $25,000 to get out of jail and safely out of Maryland. He was an editor at two anti-slavery newspapers and he was a Harvard-educated lawyer for a couple of years. He and his wife operated the Glen Haven Water Cure spa in his later years.

<span class="mw-page-title-main">What to the Slave Is the Fourth of July?</span> 1852 speech by Frederick Douglass

"What to the Slave Is the Fourth of July?" was a speech delivered by Frederick Douglass on July 5, 1852, at Corinthian Hall in Rochester, New York, at a meeting organized by the Rochester Ladies' Anti-Slavery Society. In the address, Douglass states that positive statements about perceived American values, such as liberty, citizenship, and freedom, were an offense to the enslaved population of the United States because they lacked those rights. Douglass referred not only to the captivity of enslaved people, but to the merciless exploitation and the cruelty and torture that slaves were subjected to in the United States.

<span class="mw-page-title-main">Abolitionism in New Bedford, Massachusetts</span>

Abolitionism in New Bedford, Massachusetts, began with the opposition to slavery voiced by Quakers during the late 1820s, followed by African Americans forming the antislavery group New Bedford Union Society in 1833, and an integrated group of abolitionists forming the New Bedford Anti-Slavery Society a year later. During the era New Bedford, Massachusetts, gained a reputation as a safe haven for fugitive slaves seeking freedom. Located on the East Coast of the United States, the town was becoming the "whaling capital of the world", where ships frequently returned to port, operated by crews of diverse backgrounds, languages, and ethnicity. This made it easy for fugitive slaves to "mix in" with crew members. The whaling and shipping industries were also uniquely open to people of color.

Abolitionist children’s literature includes works written for children by authors committed to the movement to end slavery. It aimed to instill in young readers an understanding of slavery, racial hierarchies, sympathy for the enslaved, and a desire for emancipation. A variety of literary forms were used by abolitionist children’s authors including, short stories, poems, songs, nursery rhymes and dialogues, much of it written by white women. Pamphlets, picture books and periodicals were the primary forms of abolitionist children’s literature, often using Biblical themes to reinforce the wickedness of slavery. Abolitionist children's literature was countered with pro-slavery material aimed at children, which attempting to depict slavery as a noble pursuit, and slaves as stupid and grateful, or evil.

References

  1. "Re-Examining Frederick Douglass's Time in Lynn". itemlive.org. February 2, 2018. Retrieved 2018-06-01.
  2. "Literacy By Any Means Necessary: The History of Anti-Literacy Laws in the U.S."
  3. As reported in "The Autobiographies of Frederick Douglass" in Phylon by James Matlack, March 1979.
  4. Narrative of the Life of Frederick Douglass
  5. Narrative of the Life of Frederick Douglass, An American Slave, Written by Himself, "A Norton Critical Edition"
  6. Judith Mattson Bean, Joel Myerson (2000). Margaret Fuller, Critic: Writings from the New-York Tribune, 1844–1846, Volume 1. ISBN   9780231111324.
  7. "slave narrative"
  8. Angela Davis - Lectures on Liberation.
  9. "Narrative of the Life of Frederick Douglass: An American Slave Written by Himself (None, a New Critical)". City Lights Booksellers & Publishers. Retrieved 2022-03-23.

Sources

Commentary

Further reading