Autobiography Of Frederick Douglass Quotes

I prayed for freedom for twenty years, but received no answer until I prayed with my legs.

They cannot degrade Frederick Douglass. The soul that is within me no man can degrade. I am not the one that is being degraded on account of this treatment, but those who are inflicting it upon me.

We were both victims to the same overshadowing evil—she, as mistress, I, as slave.

Should a slave, when assaulted, but raise his hand in self defense, the white assaulting party is fully justified by southern, or Maryland, public opinion, in shooting the slave down.

When I went into their family, it was the abode of happiness and contentment. The mistress of the house was a model of affection and tenderness. Her fervent piety and watchful uprightness made it impossible to see her without thinking and feeling—"that woman is a Christian.

Slavery soon proved its ability to divest her of these excellent qualities, and her home of its early happiness. Conscience cannot stand much violence.

Without any appeal to books, to laws, or to authorities of any kind, it was enough to accept God as a father, to regard slavery as a crime. I

To enslave men, successfully and safely, it is necessary to have their minds occupied with thoughts and aspirations short of the liberty of which they are deprived. A certain degree of attainable good must be kept before them.

The singing of a man cast away upon a desolate island might be as appropriately considered as evidence of contentment and happiness, as the singing of a slave; the songs of the one and of the other are prompted by the same emotion.

There is not, beneath the sky, an enemy to filial affection so destructive as slavery. It had made my brothers and sisters strangers to me; it converted the mother that bore me, into a myth; it shrouded my father in mystery, and left me without an intelligible beginning in the world.

Beware of a Yankee when he is feeding,

Everybody in the South seemed to want the privilege of whipping somebody else.

Behind the tall-backed and elaborately wrought chairs, stand the servants, men and maidens—fifteen in number—discriminately selected, not only with a view to their industry and faithfulness, but with special regard to their personal appearance, their graceful agility and captivating address. Some of these are armed with fans, and are fanning reviving breezes toward the over-heated brows of the alabaster ladies; others watch with eager eye, and with fawn-like step anticipate and supply wants before they are sufficiently formed to be announced by word or sign.

The table groans under the heavy and blood-bought luxuries gathered with painstaking care, at home and abroad. Fields, forests, rivers and seas, are made tributary here. Immense wealth, and its lavish expenditure, fill the great house with all that can please the eye, or tempt the taste.

I felt some relief in contemplating the resting places of the dead, where there was an end to all distinctions between rich and poor, white and colored, high and low.

Intelligence is a great leveler here as elsewhere. It sees plainly the real worth of men and things, and is not easily imposed upon by the dressed up emptiness of human pride.

Henry Louis Gates’s edited The Classic Slave Narratives, which include Jacobs’s as well as Frederick Douglass’s autobiographies, continue to be so important to me.

Gustavus Dorgan, Joseph Bailey, Charles Farity, and William Cosdry.

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I prefer to be true to myself, even at the hazard of incurring the ridicule of others,

I esteem myself a good, persistent hater of injustice and oppression, but my resentment ceases when they cease, and I have no heart to visit upon children the sins of their fathers.

I wanted to be another Nat Turner; and if I did not look out, I should get as many balls into me, as Nat did into him. Thus ended the infant Sabbath school, in the town of St. Michael’s.

Mr. Hunter not only congratulated me upon my speech, but at parting, gave me a friendly grip, and added that if Robert E. Lee were alive and present, he knew he would give me his hand also.

Frederick Douglass wrote in his autobiography, “Between the Christianity of this land, and the Christianity of Christ, I recognize the widest possible difference — so wide, that to receive the one as good, pure, and holy is of necessity to reject the other as bad, corrupt, and wicked. I love the pure, peaceable, and impartial Christianity of Christ; I therefore hate the corrupt, slaveholding, women-whipping, cradle-plundering, partial and hypocritical Christianity of this land. Indeed, I can see no reason, but the most deceitful one, for calling the religion of this land Christianity.

Of all of the other twenty-seven black autobiographies published before 1846, only six went through four or more editions during the nineteenth century and only three of these were translated into foreign languages.

A man, without force, is without the essential dignity of humanity. Human nature is so constituted, that it cannot honor a helpless man, although it can pity him; and even this it cannot do long, if the signs of power do not arise.

All great autobiography is about loss, about the hopeless but necessary quest to retrieve and control a past that forever slips away. Memory is both inspiration and burden, method and subject, the thing one cannot live with or without.

Col. Lloyd's plantation resembles what the baronial domains were during the middle ages in Europe. Grim, cold, and unapproachable by all genial influences from communities without, there it stands; full three hundred years behind the age,

The next part of this memorable trip took us to the home of Mrs. Buchanan, the widow of Admiral Buchanan, one of the two only living daughters of old Governor Lloyd, and here my reception was as kindly as that received at the Great House,

Leaving the Great House, my presence became known to the colored people, some of whom were children of those I had known when a boy. They all seemed delighted to see me, and were pleased when I called over the names of many of the old servants,

The practice of separating children from their mother, and hiring the latter out at distances too great to admit of their meeting, except at long intervals, is a marked feature of the cruelty and barbarity of the slave system. But it is in harmony with the grand aim of slavery, which, always and everywhere, is to reduce man to a level with the brute. It is a successful method of obliterating from the mind and heart of the slave, all just ideas of the sacredness of the family, as an institution.

As I grew older, my love for reading grew stronger. I read with studious interest everything I could find relating to colored men who had gained prominence. My heroes had been King David, then Robert the Bruce; now Frederick Douglass was enshrined in the place of honor.

I am no minister of malice. I would not strike the fallen. I would not repel the repentant, but may my “right hand forget her cunning, and my tongue cleave to the roof of my mouth,” if I forget the difference between the parties to that terrible, protracted, and bloody conflict.

It was no easy matter to induce her to think and to feel that the curly-headed boy, who stood by her side, and even leaned on her lap; who was loved by little Tommy, and who loved little Tommy in turn; sustained to her only the relation of a chattel. I was more than that, and she felt me to be more than that.

It is the autobiography of a slave who became and advisor to President Lincoln and the diplomatic representative of the United States to Haiti and the Dominican Republic. Hence, this narrative of his life has inspired Negroes and other disadvantaged Americans to believe that, despite the imperfections of American democracy, a self-made man many aspire to greatness.

It told me many things, and among them that a new dispensation of justice, kindness, and human brotherhood was dawning not only in the North, but in the South; that the war and the slavery that caused the war were things of the past, and that the rising generation are turning their eyes from the sunset of decayed institutions to the grand possibilities of a glorious future.

As Frederick Douglass wrote in his 1892 autobiography, “The story of the master never wanted for narrators. The masters, to tell their story, had at call all the talent and genius that wealth and influence could command. They have had their full day in court. Literature, theology, philosophy, law and learning have come willingly to their service, and if condemned, they have not been condemned unheard.” Our part, as Douglass said, “has been to tell the story of the slave.

Haiti as an independent republic accepted the invitation extended to her along with other nations, and erected a building on the World's Fair grounds. She placed Frederick Douglass in charge of this building to represent the Haitian government. Mr. Douglass had been sent as minister to Haiti from this country a few years before this, and had so won the confidence of this little black republic that it in turn gave him the honor of being in charge of their exhibit. Had it not been for this, Negroes of the United States would have had no part nor lot in any official way in the World's Fair. For the United States government had refused her Negro citizens participation therein.

The history of slavery provides the spine of this novel. Some texts that offered “deep background” were Boubacar Barry’s Senegambia and the Atlantic Slave Trade, which excavates eighteenth-century slave trading history in Wolof-speaking areas of West Africa, and Walter Rucker’s Gold Coast Diasporas: Identity, Culture, and Power, about Asante peoples of West Africa, those who would come to be called “Coromantee.” Sylviane Diouf’s Servants of Allah: African Muslims Enslaved in the Americas is a must-read for anyone interested in Muslim history on the American side of the Atlantic. And Marcus Rediker’s The Slave Ship: A Human History gives background information about the brutal transatlantic slave trade. In addition, the digitized Georgia Archives provided information about eighteenth-century slave and Native American codes, as well as Land Lottery records. Henry Louis Gates’s edited The Classic Slave Narratives, which include Jacobs’s as well as Frederick Douglass’s autobiographies, continue to be so important to me. Ailey’s family lives

Master Hugh was amazed at the simplicity of his spouse, and, probably for the first time, he unfolded to her the true philosophy of slavery, and the peculiar rules necessary to be observed by masters and mistresses, in the management of their human chattels. Mr. Auld promptly forbade continuance of her instruction; telling her, in the first place, that the thing itself was unlawful; that it was also unsafe, and could only lead to mischief. To use his own words, further, he said, "if you give a nigger an inch, he will take an ell;" "he should know nothing but the will of his master, and learn to obey it." "if you teach that nigger—speaking of myself—how to read the bible, there will be no keeping him;" "it would forever unfit him for the duties of a slave;" and "as to himself, learning would do him no good, but probably, a great deal of harm—making him disconsolate and unhappy." "If you learn him now to read, he'll want to know how to write; and, this accomplished, he'll be running away with himself." Such was the tenor of Master Hugh's oracular exposition of the true philosophy of training a human chattel; and it must be confessed that he very clearly comprehended the nature and the requirements of the relation of master and slave.

Former slaves like Frederick Douglass, Sojourner Truth, and Harriet Tubman added their voices to the debate. Unlike white abolitionists these leaders’ “formative years and antislavery educations were spent on southern plantations, and not in organizations dedicated to moral suasion.”47 Douglass was critical of the complicity of churches, especially Southern churches, in the continuation of slavery. His polemics against churches in his autobiography read like the preaching of an Old Testament prophet railing against the corruption of religion in their day.

visited the library often to read or reread books he had ignored or misunderstood while at university. The Name of the Rose, for one, and Remembering Slavery, a collection that so moved him he composed some mediocre, sentimental music to commemorate the narratives. He read Twain, enjoying the cruelty of his humor. He read Walter Benjamin, impressed by the beauty of the translation, he read Frederick Douglass’s autobiography again, relishing for the first time the eloquence that both hid and displayed his hatred. He read Herman Melville, and let Pip break his heart, reminding him of Adam alone, abandoned, swallowed by waves of casual evil. Six

But we are not to be saved by the captain, at this time, but by the crew. We are not to be saved by Abraham Lincoln, but by that power behind the throne, greater than the throne itself. You and I and all of us have this matter in hand.

Frederick Douglass wrote of this hypocrisy in his autobiography: Between the Christianity of this land, and the Christianity of Christ, I recognize the widest, possible difference—so wide, that to receive the one as good, pure, and holy, is of necessity to reject the other as bad, corrupt, and wicked. To be the friend of the one, is of necessity to be the enemy of the other. I love the pure, peaceable, and impartial Christianity of Christ: I therefore hate the corrupt, slaveholding, women-whipping, cradle-plundering, partial and hypocritical Christianity of this land. Indeed, I can see no reason, but the most deceitful one, for calling the religion of this land Christianity. I look upon it as the climax of all misnomers, the boldest of all frauds, and the grossest of all libels. Never was there a clearer case of “stealing the livery of the court of heaven to serve the devil in.