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Think about what strategies worked (and didn't work) for you this time. How can you do well next time?
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Think about what strategies worked (and didn't work) for you this time. How can you do well next time?
A PARODY
"Come, saints and sinners, hear me tell
How pious priests whip Jack and Nell,
And women buy and children sell,
And preach all sinners down to hell,
And sing of heavenly union.
"They'll bleat and baa, dona like goats,
Gorge down black sheep, and strain at motes,
Array their backs in fine black coats,
Then seize their negroes by their throats,
And choke, for heavenly union.
"They'll church you if you sip a dram,
And damn you if you steal a lamb;
Yet rob old Tony, Doll, and Sam,
Of human rights, and bread and ham;
Kidnapper's heavenly union.
"They'll loudly talk of Christ's reward,
And bind his image with a cord,
And scold, and swing the lash abhorred,
And sell their brother in the Lord
To handcuffed heavenly union.
"They'll read and sing a sacred song,
And make a prayer both loud and long,
And teach the right and do the wrong,
Hailing the brother, sister throng,
With words of heavenly union.
"We wonder how such saints can sing,
Or praise the Lord upon the wing,
Who roar, and scold, and whip, and sting,
And to their slaves and mammon cling,
In guilty conscience union.
"They'll raise tobacco, corn, and rye,
And drive, and thieve, and cheat, and lie,
And lay up treasures in the sky,
By making switch and cowskin fly,
In hope of heavenly union.
"They'll crack old Tony on the skull,
And preach and roar like Bashan bull,
Or braying ass, of mischief full,
Then seize old Jacob by the wool,
And pull for heavenly union.
"A roaring, ranting, sleek man–thief,
Who lived on mutton, veal, and beef,
Yet never would afford relief
To needy, sable sons of grief,
Was big with heavenly union.
"'Love not the world,' the preacher said,
And winked his eye, and shook his head;
He seized on Tom, and Dick, and Ned,
Cut short their meat, and clothes, and bread,
Yet still loved heavenly union.
"Another preacher whining spoke
Of One whose heart for sinners broke:
He tied old Nanny to an oak,
And drew the blood at every stroke,
And prayed for heavenly union.
"Two others oped their iron jaws,
And waved their children–stealing paws;
There sat their children in gewgaws;
By stinting negroes' backs and maws,
They kept up heavenly union.
"All good from Jack another takes,
And entertains their flirts and rakes,
Who dress as sleek as glossy snakes,
And cram their mouths with sweetened cakes;
And this goes down for union."
Sincerely and earnestly hoping that this little book may do something toward throwing light on the American slave system, and hastening the glad day of deliverance to the millions of my brethren in bonds––faithfully relying upon the power of truth, love, and justice, for success in my humble efforts––and solemnly pledging my self anew to the sacred cause,––I subscribe myself,
FREDERICK DOUGLASS.
LYNN, Mass., April 28, 1845.
THE END
Covey would be out with us. The way he used to stand it, was this. He would spend the most of his afternoons in bed. He would then come out fresh in the evening, ready to urge us on with his words, example, and frequently with the whip. Mr. Covey was one of the few slaveholders who could and did work with his hands. He was a hard–working man. He knew by himself just what a man or a boy could do. There was no deceiving him. His work went on in his absence almost as well as in his presence; and he had the faculty of making us feel that he was ever present with us. This he did by surprising us. He seldom approached the spot where we were at work openly, if he could do it secretly. He always aimed at taking us by surprise. Such was his cunning, that we used to call him, among ourselves, "the snake." When we were at work in the cornfield, he would sometimes crawl on his hands and knees to avoid detection, and all at once he would rise nearly in our midst, and scream out, "Ha, ha! Come, come! Dash on, dash on!" This being his mode of attack, it was never safe to stop a single minute. His comings were like a thief in the night. He appeared to us as being ever at hand. He was under every tree, behind every stump, in every bush, and at every window, on the plantation. He would sometimes mount his horse, as if bound to St. Michael's, a distance of seven miles, and in half an hour afterwards you would see him coiled up in the corner of the wood–fence, watching every motion of the slaves. He would, for this purpose, leave his horse tied up in the woods. Again, he would sometimes walk up to us, and give us orders as though he was upon the point of starting on a long journey, turn his back upon us, and make as though he was going to the house to get ready; and, before he would get half way thither, he would turn short and crawl into a fence–corner, or behind some tree, and there watch us till the going down of the sun.
The year passed off smoothly. It seemed only about half as long as the year which preceded it. I went through it without receiving a single blow. I will give Mr. Freeland the credit of being the best master I ever had, till I became my own master. For the ease with which I passed the year, I was, however, somewhat indebted to the society of my fellow–slaves. They were noble souls; they not only possessed loving hearts, but brave ones. We were linked and interlinked with each other. I loved them with a love stronger than any thing I have experienced since. It is sometimes said that we slaves do not love and confide in each other. In answer to this assertion, I can say, I never loved any or confided in any people more than my fellow–slaves, and especially those with whom I lived at Mr. Freeland's. I believe we would have died for each other. We never undertook to do any thing, of any importance, without a mutual consultation. We never moved separately. We were one; and as much so by our tempers and dispositions, as by the mutual hardships to which we were necessarily subjected by our condition as slaves.
What does "revived" mean in this context?
I have never approved of the very public manner in which some of our western friends have conducted what they call the underground railroad, but which I think, by their open declarations, has been made most emphatically the upper–ground railroad. I honor those good men and women for their noble daring, and applaud them for willingly subjecting themselves to bloody persecution, by openly avowing their participation in the escape of slaves. I, however, can see very little good resulting from such a course, either to themselves or the slaves escaping; while, upon the other hand, I see and feel assured that those open declarations are a positive evil to the slaves remaining, who are seeking to escape. They do nothing towards enlightening the slave, whilst they do much towards enlightening the master. They stimulate him to greater watchfulness, and enhance his power to capture his slave. We owe something to the slave south of the line as well as to those north of it; and in aiding the latter on their way to freedom, we should be careful to do nothing which would be likely to hinder the former from escaping from slavery. I would keep the merciless slaveholder profoundly ignorant of the means of flight adopted by the slave. I would leave him to imagine himself surrounded by myriads of invisible tormentors, ever ready to snatch from his infernal grasp his trembling prey. Let him be left to feel his way in the dark; let darkness commensurate with his crime hover over him; and let him feel that at every step he takes, in pursuit of the flying bondman, he is running the frightful risk of having his hot brains dashed out by an invisible agency. Let us render the tyrant no aid; let us not hold the light by which he can trace the footprints of our flying brother. But enough of this. I will now proceed to the statement of those facts, connected with my escape, for which I am alone responsible, and for which no one can be made to suffer but myself.
What does "adopted" mean in this context?
1) | What is this chapter mainly about? |
2) | Which two reasons does Frederick Douglass give for not sharing all the details of his escape? |
3) | What does "enlightening" mean in both cases in the quote below?
"They do nothing towards enlightening the slave, whilst they do much towards enlightening the master." |
4) | Frederick Douglas writes "I would keep the merciless slaveholder profoundly ignorant of the means of flight adopted by the slave."
What does "adopted" mean in this context? |
6) | What did it show Frederick Douglass when he was paid six cents from the six dollars he earned? |
7) | When Frederick Douglass hires out his own time.
How much did Master Hugh calculate he owed him each week? |
8) | What does the word "ground" mean in the sentence below?
"The ground for his refusal was a failure on my part, one Saturday night, to pay him for my week's time." |
9) | Frederick Douglass thought that even more people want to escape slavery, but one thing kept them from leaving.
What kept people from attempting to escape slavery? |
10) | Where did Frederick Douglass flee to? |
11) | Why did Frederick Douglass not trust anyone after he was free? |
12) | When Mr. Ruggles asks Frederick Douglass where he wants to go, what does Frederick say? |
13) | What is the name of Frederick Douglass' wife? |
15) | Frederick Douglass compared the people that lived in New Bedford with the people he saw in Maryland. Which three words described the people that Frederick Douglass saw in New Bedford? |
16) | What did Frederick Douglass read that described the anti–slavery cause? |
17) | Where did Frederick Douglass give his first public anti–slavery speech? |
18) | Frederick Douglass wrote many other books and speeches, and many people have written about his life and times.
What else would you like to learn about Frederick Douglass? |
Let us know what you liked about this book and this app?
Mr. Covey's forte consisted in his power to deceive. His life was devoted to planning and perpetrating the grossest deceptions. Every thing he possessed in the shape of learning or religion, he made conform to his disposition to deceive. He seemed to think himself equal to deceiving the Almighty. He would make a short prayer in the morning, and a long prayer at night; and, strange as it may seem, few men would at times appear more devotional than he. The exercises of his family devotions were always commenced with singing; and, as he was a very poor singer himself, the duty of raising the hymn generally came upon me. He would read his hymn, and nod at me to commence. I would at times do so; at others, I would not. My non–compliance would almost always produce much confusion. To show himself independent of me, he would start and stagger through with his hymn in the most discordant manner. In this state of mind, he prayed with more than ordinary spirit. Poor man! such was his disposition, and success at deceiving, I do verily believe that he sometimes deceived himself into the solemn belief, that he was a sincere worshipper of the most high God; and this, too, at a time when he may be said to have been guilty of compelling his woman slave to commit the sin of adultery. The facts in the case are these: Mr. Covey was a poor man; he was just commencing in life; he was only able to buy one slave; and, shocking as is the fact, he bought her, as he said, for a breeder. This woman was named Caroline. Mr. Covey bought her from Mr. Thomas Lowe, about six miles from St. Michael's. She was a large, able–bodied woman, about twenty years old. She had already given birth to one child, which proved her to be just what he wanted. After buying her, he hired a married man of Mr. Samuel Harrison, to live with him one year; and him he used to fasten up with her every night! The result was, that, at the end of the year, the miserable woman gave birth to twins. At this result Mr. Covey seemed to be highly pleased, both with the man and the wretched woman. Such was his joy, and that of his wife, that nothing they could do for Caroline during her confinement was too good, or too hard, to be done. The children were regarded as being quite an addition to his wealth.