Narrative of the Life of Frederick Douglass by Frederick Douglass (7 ebook reader .TXT) 📕

for me to attempt to describe. The paper became my meat and my drink. My soul was set all on fire. Its sympathy for my brethren in bonds⁠—its scathing denunciations of slaveholders⁠—its faithful exposures of slavery⁠—and its powerful attacks upon the upholders of the institution⁠—sent a thrill of joy through my soul, such as I had never felt before!

I had not long been a reader of the Liberator, before I got a pretty correct idea of the principles, measures and spirit of the anti-slavery reform. I took right hold of the cause. I could do but little; but what I could, I did with a joyful heart, and never felt happier than when in an anti-slavery meeting. I seldom had much to say at the meetings, because what I wanted to say was said so much better by others. But, while attending an anti-slavery convention at Nantucket, on the 11th of August, 1841, I felt strongly moved to speak, and was at the same time much urged to do so by Mr. William C. Coffin, a gentleman who had heard me speak in the colored people’s meeting at New Bedford. It was a severe cross, and I took it up reluctantly. The truth was, I felt myself a slave, and the idea of speaking to white people weighed me down. I spoke but a few moments, when I felt a degree of freedom, and said what I desired with considerable ease. From that time until now, I have been engaged in pleading the cause of my brethren⁠—with what success, and with what devotion, I leave those acquainted with my labors to decide.

Appendix

I find, since reading over the foregoing Narrative, that I have, in several instances, spoken in such a tone and manner, respecting religion, as may possibly lead those unacquainted with my religious views to suppose me an opponent of all religion. To remove the liability of such misapprehension, I deem it proper to append the following brief explanation. What I have said respecting and against religion, I mean strictly to apply to the slaveholding religion of this land, and with no possible reference to Christianity proper; for, 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.” I am filled with unutterable loathing when I contemplate the religious pomp and show, together with the horrible inconsistencies, which everywhere surround me. We have men-stealers for ministers, women-whippers for missionaries, and cradle-plunderers for church members. The man who wields the blood-clotted cowskin during the week fills the pulpit on Sunday, and claims to be a minister of the meek and lowly Jesus. The man who robs me of my earnings at the end of each week meets me as a class-leader on Sunday morning, to show me the way of life, and the path of salvation. He who sells my sister, for purposes of prostitution, stands forth as the pious advocate of purity. He who proclaims it a religious duty to read the Bible denies me the right of learning to read the name of the God who made me. He who is the religious advocate of marriage robs whole millions of its sacred influence, and leaves them to the ravages of wholesale pollution. The warm defender of the sacredness of the family relation is the same that scatters whole families⁠—sundering husbands and wives, parents and children, sisters and brothers⁠—leaving the hut vacant, and the hearth desolate. We see the thief preaching against theft, and the adulterer against adultery. We have men sold to build churches, women sold to support the gospel, and babes sold to purchase Bibles for the poor heathen! all for the glory of God and the good of souls! The slave auctioneer’s bell and the churchgoing bell chime in with each other, and the bitter cries of the heartbroken slave are drowned in the religious shouts of his pious master. Revivals of religion and revivals in the slave-trade go hand in hand together. The slave prison and the church stand near each other. The clanking of fetters and the rattling of chains in the prison, and the pious psalm and solemn prayer in the church, may be heard at the same time. The dealers in the bodies and souls of men erect their stand in the presence of the pulpit, and they mutually help each other. The dealer gives his bloodstained gold to support the pulpit, and the pulpit, in return, covers his infernal business with the garb of Christianity. Here we have religion and robbery the allies of each other⁠—devils dressed in angels’ robes, and hell presenting the semblance of paradise.

“Just God! and these are they,
Who minister at thine altar,
God of right! Men who their hands, with prayer and blessing, lay
On Israel’s ark of light.

“What! preach, and kidnap men?
Give thanks, and rob thy own afflicted poor?
Talk of thy glorious liberty, and then
Bolt hard the captive’s door?

“What! servants of thy own
Merciful Son, who came to seek and save
The homeless and the outcast, fettering down
The tasked and plundered slave!

“Pilate and Herod friends!
Chief priests and rulers, as of old, combine!
Just God and holy! is that church which lends
Strength to the spoiler thine?”

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