For other uses, see Frederick Douglass (disambiguation).
|United States Minister Resident to Haiti|
June 26, 1889 – July 1891
|Preceded by||John E. W. Thompson|
|Succeeded by||John Stephens Durham|
|Born||Frederick Augustus Washington Bailey|
c. February 1818
Cordova, Talbot County, Maryland, U.S.
|Died||(1895-02-20)February 20, 1895 (aged 77)|
Washington, D.C., U.S.
|Cause of death||Heart attack|
|Spouse(s)||Anna Murray (m. 1838; d. 1882)|
Helen Pitts (m. 1884)
|Parents||Harriet Bailey and, allegedly, Anthony Aaron|
|Occupation||Abolitionist, suffragist, author, editor, diplomat|
Frederick Douglass (born Frederick Augustus Washington Bailey; c. February 1818 – February 20, 1895) was an African-American social reformer, abolitionist, orator, writer, and statesman. After escaping from slavery in Maryland, he became a national leader of the abolitionist movement in Massachusetts and New York, gaining note for his dazzling oratory and incisive antislavery writings. In his time, he was described by abolitionists as a living counter-example to slaveholders' arguments that slaves lacked the intellectual capacity to function as independent American citizens. Northerners at the time found it hard to believe that such a great orator had once been a slave.
Douglass wrote several autobiographies. He described his experiences as a slave in his 1845 autobiography, Narrative of the Life of Frederick Douglass, an American Slave, which became a bestseller, and was influential in promoting the cause of abolition, as was his second book, My Bondage and My Freedom (1855). After the Civil War, Douglass remained an active campaigner against slavery and wrote his last autobiography, Life and Times of Frederick Douglass. First published in 1881 and revised in 1892, three years before his death, it covered events during and after the Civil War. Douglass also actively supported women's suffrage, and held several public offices. Without his approval, Douglass became the first African American nominated for Vice President of the United States as the running mate and Vice Presidential nominee ofVictoria Woodhull, on the Equal Rights Party ticket.
Douglass was a firm believer in the equality of all peoples, whether black, female, Native American, or recent immigrant. He was also a believer in dialogue and in making alliances across racial and ideological divides, and in the liberal values of the U.S. Constitution. When radical abolitionists, under the motto "No Union With Slaveholders", criticized Douglass' willingness to dialogue with slave owners, he famously replied: "I would unite with anybody to do right and with nobody to do wrong."
Roy Finkenbine argues:
The most influential African American of the nineteenth century, Douglass made a career of agitating the American conscience. He spoke and wrote on behalf of a variety of reform causes: women's rights, temperance, peace, land reform, free public education, and the abolition of capital punishment. But he devoted the bulk of his time, immense talent, and boundless energy to ending slavery and gaining equal rights for African Americans. These were the central concerns of his long reform career. Douglass understood that the struggle for emancipation and equality demanded forceful, persistent, and unyielding agitation. And he recognized that African Americans must play a conspicuous role in that struggle. Less than a month before his death, when a young black man solicited his advice to an African American just starting out in the world, Douglass replied without hesitation: "Agitate! Agitate! Agitate!"
Life as a slave
Frederick Augustus Washington Bailey was born into slavery on the Eastern Shore of the Chesapeake Bay in Talbot County, Maryland. The plantation was between Hillsboro and Cordova; his birthplace was likely his grandmother's cabin[a] east of Tappers Corner, (38°53′04″N75°57′29″W / 38.8845°N 75.958°W / 38.8845; -75.958) and west of Tuckahoe Creek. The exact date of his birth is unknown, and he later chose to celebrate his birthday on February 14. In his first autobiography, Douglass stated: "I have no accurate knowledge of my age, never having seen any authentic record containing it."
Douglass was of mixed race, which likely included Native American on his mother's side, as well as African and European. He was given his name by his mother, Harriet Bailey. After escaping to the North years later, he took the surname Douglass, having already dropped his two middle names. He wrote of his earliest times with his mother:
- The opinion was ... whispered that my master was my father; but of the correctness of this opinion I know nothing.... My mother and I were separated when I was but an infant.... It [was] common custom, in the part of Maryland from which I ran away, to part children from their mothers at a very early age. ... I do not recollect ever seeing my mother by the light of day. ... She would lie down with me, and get me to sleep, but long before I waked she was gone.
After this early separation from his mother, young Frederick lived with his maternal grandmother, Betty Bailey. At the age of six, he was separated from his grandmother and moved to the Wye Houseplantation, where Aaron Anthony worked as overseer. Douglass's mother died when he was about ten. After Anthony died, Douglass was given to Lucretia Auld, wife of Thomas Auld, who sent him to serve Thomas' brother Hugh Auld in Baltimore.
When Douglass was about twelve, Hugh Auld's wife Sophia started teaching him the alphabet. Douglass described her as a kind and tender-hearted woman, who treated him "as she supposed one human being ought to treat another". Hugh Auld disapproved of the tutoring, feeling that literacy would encourage slaves to desire freedom; Douglass later referred to this as the "first decidedly antislavery lecture" he had ever heard. Under her husband's influence, Sophia came to believe that education and slavery were incompatible and one day snatched a newspaper away from Douglass. In his autobiography, Douglass related how he learned to read from white children in the neighborhood, and by observing the writings of the men with whom he worked.
Douglass continued, secretly, to teach himself how to read and write. He later often said, "knowledge is the pathway from slavery to freedom." As Douglass began to read newspapers, pamphlets, political materials, and books of every description, this new realm of thought led him to question and condemn the institution of slavery. In later years, Douglass credited The Columbian Orator, an anthology that he discovered at about age twelve, with clarifying and defining his views on freedom and human rights. The book, first published in 1797, is a classroom reader, containing essays, speeches and dialogues, to assist students in learning reading and grammar.
When Douglass was hired out to William Freeland, he taught other slaves on the plantation to read the New Testament at a weekly Sunday school. As word spread, the interest among slaves in learning to read was so great that in any week, more than 40 slaves would attend lessons. For about six months, their study went relatively unnoticed. While Freeland remained complacent about their activities, other plantation owners became incensed about their slaves being educated. One Sunday they burst in on the gathering, armed with clubs and stones, to disperse the congregation permanently.
In 1833, Thomas Auld took Douglass back from Hugh ("[a]s a means of punishing Hugh," Douglass later wrote). Thomas Auld sent Douglass to work for Edward Covey, a poor farmer who had a reputation as a "slave-breaker". He whipped Douglass regularly, and nearly broke him psychologically. The sixteen-year-old Douglass finally rebelled against the beatings, however, and fought back. After Douglass won a physical confrontation, Covey never tried to beat him again.
From slavery to freedom
Douglass first tried to escape from Freeland, who had hired him out from his owner Colonel Lloyd, but was unsuccessful. In 1836, he tried to escape from his new master Covey, but failed again. In 1837, Douglass met and fell in love with Anna Murray, a free black woman in Baltimore about five years older than he. Her free status strengthened his belief in the possibility of gaining his own freedom.
On September 3, 1838, Douglass successfully escaped by boarding a train from the newly merged Philadelphia, Wilmington and Baltimore Railroad (P.W.& B.) railroad line to the great Northern cities. The area where he boarded was a short distance east of the previous temporary P.W.& B. train depot in a recently developed neighborhood between the modern neighborhoods of Harbor East and Little Italy. The depot was located at President and Fleet streets, east of "The Basin" of the Baltimore harbor, on the Northwest Branch of the Patapsco River. (This depot was replaced by the historic President Street Station, constructed 1849–1850; it was noted as a site of other slave escapes along one of many routes of the famous "Underground Railroad" and during the Civil War.)
Young Douglass reached Havre de Grace, Maryland, in Harford County, in the northeast corner of the state, along the southwest shore of the Susquehanna River, which flowed into the Chesapeake Bay. Though this placed him some 20 miles from the free state of Pennsylvania, it was easier to travel through Delaware, another slave state. Dressed in a sailor's uniform provided to him by Murray, who also gave him part of her savings to cover his travel costs, he carried identification papers and protection papers that he had obtained from a free black seaman. Douglass crossed the wide Susquehanna River by the railroad's steam-ferry at Havre de Grace to Perryville on the opposite shore in Cecil County, then continued by train across the state line to Wilmington, Delaware, a large port at the head of the Delaware Bay. From there, because the rail line was not yet completed, he went by steamboat along the Delaware River further northeast to the "Quaker City" of Philadelphia, Pennsylvania, an anti-slavery stronghold, and continued to the safe house of noted abolitionist David Ruggles in New York City. His entire journey to freedom took less than 24 hours.
Frederick Douglass later wrote of his arrival in New York City:
I have often been asked, how I felt when first I found myself on free soil. And my readers may share the same curiosity. There is scarcely anything in my experience about which I could not give a more satisfactory answer. A new world had opened upon me. If life is more than breath, and the 'quick round of blood,' I lived more in one day than in a year of my slave life. It was a time of joyous excitement which words can but tamely describe. In a letter written to a friend soon after reaching New York, I said: 'I felt as one might feel upon escape from a den of hungry lions.' Anguish and grief, like darkness and rain, may be depicted; but gladness and joy, like the rainbow, defy the skill of pen or pencil.
Once Douglass had arrived, he sent for Murray to follow him north to New York. She brought with her the necessary basics for them to set up a home. They were married on September 15, 1838, by a black Presbyterian minister, just eleven days after Douglass's arrival in New York. At first, they adopted Johnson as their married name, to divert attention.
Abolitionist and preacher
The couple settled in New Bedford, Massachusetts. After meeting and staying with Nathan and Mary Johnson, they adopted Douglass as their married name: previously Douglass had been given the second name of Bailey, but he now again felt[why?] the need to find a new name and asked Johnson[which?] to choose a suitable surname. Johnson had been reading The Lady of the Lake, and suggested "Douglass" after the principal character in the poem.
Douglass thought of joining a white Methodist Church but from the beginning he was disappointed when he saw it was segregated. Later he joined the African Methodist Episcopal Zion Church, an independent black denomination first established in New York City, which counted among its members Sojourner Truth and Harriet Tubman. He became a licensed preacher in 1839, and this helped him hone his oratorical skills. He held various positions, including steward, Sunday School superintendent, and sexton. In 1840, Douglass delivered a speech in Elmira, New York, then a station on the Underground Railroad. (Years later a black congregation formed there and by 1940 it became the region's largest church).
Douglass also joined several organizations in New Bedford, and regularly attended abolitionist meetings. He subscribed to William Lloyd Garrison's weekly journal The Liberator. Inspired by Garrison, Douglass later said, "no face and form ever impressed me with such sentiments [of the hatred of slavery] as did those of William Lloyd Garrison." So deep was this influence that in his last biography, Douglass confessed "his paper took a place in my heart second only to The Bible." Garrison was likewise impressed with Douglass, and had written about his anti-colonialism stance in The Liberator as early as 1839. In 1841, Douglass first heard Garrison speak at a meeting of the Bristol Anti-Slavery Society. At another meeting, Douglass was unexpectedly invited to speak. After telling his story, Douglass was encouraged to become an anti-slavery lecturer. A few days later Douglass spoke at the Massachusetts Anti-Slavery Society's annual convention in Nantucket. Then 23 years old, Douglass conquered his nervousness and gave an eloquent speech about his rough life as a slave.
In 1843, Douglass joined other speakers in the American Anti-Slavery Society's "Hundred Conventions" project, a six-month tour at meeting halls throughout the Eastern and Midwestern United States. During this tour, slavery supporters frequently accosted Douglass. At a lecture in Pendleton, Indiana, an angry mob chased and beat Douglass before a local Quaker family, the Hardys, rescued him. His hand was broken in the attack; it healed improperly and bothered him for the rest of his life. A stone marker in Falls Park in the Pendleton Historic District commemorates this event.
Douglass's best-known work is his first autobiography Narrative of the Life of Frederick Douglass, an American Slave, published in 1845. At the time, some skeptics questioned whether a black man could have produced such an eloquent piece of literature. The book received generally positive reviews and became an immediate bestseller. Within three years, it had been reprinted nine times, with 11,000 copies circulating in the United States. It was also translated into French and Dutch and published in Europe.
Douglass published three versions of his autobiography during his lifetime (and revised the third of these), each time expanding on the previous one. The 1845 Narrative was his biggest seller, and probably allowed him to raise the funds to gain his legal freedom the following year, as discussed below. In 1855, Douglass published My Bondage and My Freedom. In 1881, after the Civil War, Douglass published Life and Times of Frederick Douglass, which he revised in 1892.
Travels to Ireland and Great Britain
Douglass' friends and mentors feared that the publicity would draw the attention of his ex-owner, Hugh Auld, who might try to get his "property" back. They encouraged Douglass to tour Ireland, as many former slaves had done. Douglass set sail on the Cambria for Liverpool on August 16, 1845. He traveled in Ireland as the Irish Potato Famine was beginning.
The feeling of freedom from American racial discrimination amazed Douglass:
Eleven days and a half gone and I have crossed three thousand miles of the perilous deep. Instead of a democratic government, I am under a monarchical government. Instead of the bright, blue sky of America, I am covered with the soft, grey fog of the Emerald Isle [Ireland]. I breathe, and lo! the chattel [slave] becomes a man. I gaze around in vain for one who will question my equal humanity, claim me as his slave, or offer me an insult. I employ a cab—I am seated beside white people—I reach the hotel—I enter the same door—I am shown into the same parlour—I dine at the same table—and no one is offended... I find myself regarded and treated at every turn with the kindness and deference paid to white people. When I go to church, I am met by no upturned nose and scornful lip to tell me, 'We don't allow niggers in here!'
He also met and befriended the Irish nationalistDaniel O'Connell who was to be a great inspiration.
Douglass spent two years in Ireland and Britain, where he gave many lectures in churches and chapels. His draw was such that some facilities were "crowded to suffocation". One example was his hugely popular London Reception Speech, which Douglass delivered in May 1846 at Alexander Fletcher'sFinsbury Chapel. Douglass remarked that in England he was treated not "as a color, but as a man."
In 1846 Douglass met with Thomas Clarkson, one of the last living British abolitionists, who had persuaded Parliament to abolish slavery in Great Britain's colonies. During this trip Douglass became legally free, as British supporters led by Anna Richardson and her sister-in-law Ellen of Newcastle upon Tyne raised funds to buy his freedom from his American owner Thomas Auld. Many supporters tried to encourage Douglass to remain in England but, with his wife still in Massachusetts and three million of his black brethren in bondage in the United States, he returned to America in the spring of 1847, soon after the death of Daniel O'Connell.
In the 21st century, historical plaques were installed on buildings in Cork and Waterford, Ireland, and London to celebrate Douglass's visit: the first is on the Imperial Hotel in Cork and was unveiled on August 31, 2012; the second is on the facade of Waterford City Hall and was unveiled on October 7, 2013. It commemorates his speech there on October 9, 1845. The third plaque adorns Nell Gwynn House, South Kensington in London, where Douglass stayed with the British abolitionist George Thompson.
Return to the United States
After returning to the U.S. in 1847, Douglass started publishing his first abolitionist newspaper, the North Star, from the basement of the Memorial AME Zion Church in Rochester, New York. The North Star's motto was "Right is of no Sex – Truth is of no Color – God is the Father of us all, and we are all brethren." The AME Church and North Star vigorously opposed the mostly white American Colonization Society and its proposal to send blacks back to Africa. This and Douglass's later abolitionist newspapers were mainly funded by English supporters, who gave Douglass five hundred pounds to use as he chose. Douglass also soon split with Garrison, perhaps because the North Star competed with Garrison's National Anti-Slavery Standard and Marius Robinson's Anti-Slavery Bugle.
Douglass also came to consider Garrison too radical. Earlier Douglass had agreed with Garrison's position that the Constitution was pro-slavery, because of its compromises related to apportionment of Congressional seats, based on partial counting of slave populations with state totals; and protection of the international slave trade through 1807. Garrison had burned copies of the Constitution to express his opinion. But, Lysander Spooner published The Unconstitutionality of Slavery (1846), which explored the United States Constitution as an anti-slavery document. Douglass's change of opinion about the Constitution and his splitting from Garrison around 1847 became one of the abolitionist movement's most notable divisions. Douglass angered Garrison by saying that the Constitution could and should be used as an instrument in the fight against slavery.
In September 1848, Douglass published an open letter addressed to his former master, Thomas Auld, berating him for his conduct, and enquiring after members of his family still held by Auld. In a graphic passage, Douglass asked Auld how he would feel if Douglass had come to take away his daughter Amanda as a slave, treating her the way he and members of his family had been treated by Auld.
In 1848, Douglass was the only African American to attend the Seneca Falls Convention, the first women's rights convention, in upstate New York.Elizabeth Cady Stanton asked the assembly to pass a resolution asking for women's suffrage. Many of those present opposed the idea, including influential Quakers James and Lucretia Mott. Douglass stood and spoke eloquently in favor; he said that he could not accept the right to vote as a black man if women could not also claim that right. He suggested that the world would be a better place if women were involved in the political sphere.
In this denial of the right to participate in government, not merely the degradation of woman and the perpetuation of a great injustice happens, but the maiming and repudiation of one-half of the moral and intellectual power of the government of the world.
After Douglass's powerful words, the attendees passed the resolution.
Also in the wake of the Seneca Falls Convention, Douglass used an editorial spot in his paper, the North Star, to press the case for women's rights in this public venue. The article was two-fold: it recalled the "marked ability and dignity" of the proceedings and briefly conveyed several arguments of the convention and feminist thought at the time.
On the first count, Douglass acknowledged the "decorum" of the participants in the face of disagreement. The latter half discussed the primary document that emerged from the conference, a Declaration of Sentiments, and his own discussion of the "infant" feminist cause. Strikingly, he expressed the belief that "[a] discussion of the rights of animals would be regarded with far more complacency...than would be a discussion of the rights of women," and Douglass noted the link between abolitionism and feminism, the overlap between the communities.
His opinion as the prominent editor of the paper likely carried weight, and he stated the position of the North Star explicitly: "[w]e hold woman to be justly entitled to all we claim for man." This letter, written a week after the convention, reaffirmed the first part of the paper's slogan, "right is of no sex."
Later, after the Civil War when the 15th Amendment to give freedmen and free blacks the right to vote was being debated, Douglass split with the Stanton-led faction of the women's rights movement. Douglass supported the amendment, which would grant suffrage to black men. Stanton opposed the 15th Amendment because it limited expansion of suffrage to black men; she predicted its passage would delay for decades the cause for women's right to vote. Stanton argued that American women and black men should band together to fight for universal suffrage, and opposed any bill that split the issues. Douglass and Stanton both knew that there was not yet enough male support for women's right to vote, but that an amendment giving black men the vote could pass in the late 1860s. Stanton wanted to attach women's suffrage to that of black men so that her cause would be carried to success.
Douglass thought such a strategy was too risky, that there was barely enough support for black men's suffrage. He feared that linking the cause of women's suffrage to that of black men would result in failure for both. Douglass argued that white women, already empowered by their social connections to fathers, husbands, and brothers, at least vicariously had the vote. African-American women, he believed, would have the same degree of empowerment as white women once African-American men had the vote. Douglass assured the American women that at no time had he ever argued against women's right to vote.
Douglass refines his ideology
Meanwhile, in 1851, Douglass merged the North Star with Gerrit Smith's Liberty Party Paper to form Frederick Douglass' Paper, which was published until 1860.
On July 5, 1852, Douglass delivered an address to the ladies of the Rochester Anti-Slavery Sewing Society. This speech eventually became known as "What to the slave is the 4th of July?"; one biographer called it "perhaps the greatest antislavery oration ever given." In 1853, he was a prominent attendee of the radical abolitionist National African American Convention in Rochester. His was one of 5 names attached to the address of the convention to the people of the United States published under the title, The Claims of Our Common Cause, along with Amos Noë Freeman, James Monroe Whitfield, Henry O. Wagoner, and George Boyer Vashon.
Like many abolitionists, Douglass believed that education would be crucial for African Americans to improve their lives. This led Douglass to become an early advocate for school desegregation. In the 1850s, Douglass observed that New York's facilities and instruction for African-American children were vastly inferior to those for whites. Douglass called for court action to open all schools to all children. He said that full inclusion within the educational system was a more pressing need for African Americans than political issues such as suffrage.
On March 12, 1859, Douglass met with radical abolitionists John Brown, George DeBaptiste, and others at William Webb's house in Detroit to discuss emancipation Douglass met Brown again, when Brown visited his home two months before leading the raid on the federal armory in Harpers Ferry. However, Douglass disapproved of Brown's plan to start an armed slave rebellion in the South. Douglass believed that attacking federal property would enrage the American public. After the raid, Douglass fled for a time to Canada, fearing guilt by association as well as arrest as a co-conspirator. Years later, Douglass shared a stage in Harpers Ferry with Andrew Hunter, the prosecutor who secured Brown's conviction and execution.
In March 1860, while Douglass was once again traveling in England, his youngest daughter Annie died in Rochester, New York. Douglass sailed back from England the following month, traveling through Canada to avoid detection.
Douglass considered photography very important in ending slavery and racism, and believed that the camera would not lie, even in the hands of a racist white, photographs being an excellent counter to the many racist caricatures, particularly in blackfaceminstrelsy. He was the most photographed American of the 19th Century, self-consciously using photography to advance his political views. He never smiled, specifically so as not to play into the racist caricature of a happy slave. He tended to look directly into the camera to confront the viewer, with a stern look.
As a child, Douglass was exposed to a number of religious sermons, and in his youth, he sometimes heard Sophia Auld reading the Bible. In time, he became interested in literacy; he began reading and copying bible verses, and he eventually converted to Christianity. He described this approach in his last biography, Life and Times of Frederick Douglass:
I was not more than thirteen years old, when in my loneliness and destitution I longed for some one to whom I could go, as to a father and protector. The preaching of a white Methodist minister, named Hanson, was the means of causing me to feel that in God I had such a friend. He thought that all men, great and small, bond and free, were sinners in the sight of God: that they were by nature rebels against His government; and that they must repent of their sins, and be reconciled to God through Christ. I cannot say that I had a very distinct notion of what was required of me, but one thing I did know well: I was wretched and had no means of making myself otherwise.
I consulted a good old colored man named Charles Lawson, and in tones of holy affection he told me to pray, and to "cast all my care upon God." This I sought to do; and though for weeks I was a poor, broken-hearted mourner, traveling through doubts and fears, I finally found my burden lightened, and my heart relieved. I loved all mankind, slaveholders not excepted, though I abhorred slavery more than ever. I saw the world in a new light, and my great concern was to have everybody converted. My desire to learn increased, and especially, did I want a thorough acquaintance with the contents of the Bible.
Douglass was mentored by Rev. Charles Lawson, and, early in his activism, he often included biblical allusions and religious metaphors in his speeches. Though a believer, he strongly criticized religious hypocrisy and accused slaveholders of wickedness, lack of morality, and failure to follow the Golden Rule. In this sense, Douglass distinguished between the "Christianity of Christ" and the "Christianity of America" and considered religious slaveholders and clergymen who defended slavery as the most brutal, sinful, and cynical of all who represented "wolves in sheep's clothing."
Notably, in a famous oration given in the Corinthian Hall of Rochester, he sharply criticized the attitude of religious people who kept silent about slavery, and held that religious ministers committed a blasphemy when they taught it as sanctioned by religion. He considered that a law passed to support slavery was "one of the grossest infringements of Christian Liberty" and said that pro-slavery clergymen within the American Church "stripped the love of God of its beauty, and leave the throne of religion a huge, horrible, repulsive form," and "an abomination in the sight of God." Of ministers like John Chase Lord, Leonard Elijah Lathrop, Ichabod Spencer, and Orville Dewey, he said that they taught, against the Scriptures, that "we ought to obey man's law before the law of God". He further asserted, "in speaking of the American church, however, let it be distinctly understood that I mean the great mass of the religious organizations of our land. There are exceptions, and I thank God that there are. Noble men may be found, scattered all over these Northern States,... Henry Ward Beecher, of Brooklyn, Samuel J. May, of Syracuse, and my esteemed friend [Robert R. Raymonde]." He maintained that "upon these men lies the duty to inspire our ranks with high religious faith and zeal, and to cheer us on in the great mission of the slave's redemption from his chains." In addition, he called religious people to embrace abolitionism, stating, "let the religious press, the pulpit, the Sunday school, the conference meeting, the great ecclesiastical, missionary, Bible and tract associations of the land array their immense powers against slavery and slave-holding; and the whole system of crime and blood would be scattered to the winds."
During his visits to the United Kingdom, between 1846 and 1848, Douglass asked British Christians never to support American Churches that permitted slavery, and he expressed his happiness to know that a group of ministers in Belfast had refused to admit slaveholders as members of the Church.
On his return to the United States, Douglass founded the North Star, a weekly publication with the motto "Right is of no sex, Truth is of no color, God is the Father of us all, and we are all Brethren." Douglass later wrote a letter to his former slaveholder, in which he denounced him for leaving Douglass's family illiterate:
Your wickedness and cruelty committed in this respect on your fellow creatures, are greater than all the stripes you have laid upon my back or theirs. It is an outrage upon the soul, a war upon the immortal spirit, and one for which you must give account at the bar of our common Father and Creator.
— Letter to His Old Master. To my Old Master Thomas Auld.
Sometimes considered a precursor of a non-denominationalliberation theology, Douglass was a deeply spiritual man, as his home continues to show. The fireplace mantle features busts of two of his favorite philosophers, David Friedrich Strauss, author of "The Life of Jesus," and Ludwig Feuerbach, author of "The Essence of Christianity." In addition to several Bibles and books about various religions in the library, images of angels and Jesus are displayed, as well as interior and exterior photographs of Washington's Metropolitan African Methodist Episcopal Church. Throughout his life, Douglass had linked that individual experience with social reform, and like other Christian abolitionists, he followed practices such as abstaining from tobacco, alcohol and other substances that he believed corrupted body and soul.
Civil War years
Before the Civil War
By the time of the Civil War, Douglass was one of the most famous black men in the country, known for his orations on the condition of the black race and on other issues such as women's rights. His eloquence gathered crowds at every location. His reception by leaders in England and Ireland added to his stature.
Fight for emancipation and suffrage
Douglass and the abolitionists argued that because the aim of the Civil War was to end slavery, African Americans should be allowed to engage in the fight for their freedom. Douglass publicized this view in his newspapers and several speeches. In August 1861, Douglass published an account of the First Battle of Bull Run that noted that there were some blacks already in the Confederate ranks. A few weeks later, Douglass brought the subject up again, quoting a witness to the battle who said they saw black Confederates "with muskets on their shoulders and bullets in their pockets." Douglass conferred with PresidentAbraham Lincoln in 1863 on the treatment of black soldiers, and with President Andrew Johnson on the subject of black suffrage.
President Lincoln's Emancipation Proclamation, which took effect on January 1, 1863, declared the freedom of all slaves in Confederate-held territory. (Slaves in Union-held areas and Northern states were freed with the adoption of the 13th Amendment on December 6, 1865.) Douglass described the spirit of those awaiting the proclamation: "We were waiting and listening as for a bolt from the sky ... we were watching ... by the dim light of the stars for the dawn of a new day ... we were longing for the answer to the agonizing prayers of centuries."
During the U.S. Presidential Election of 1864, Douglass supported John C. Frémont, who was the candidate of the abolitionist Radical Democracy Party. Douglass was disappointed that President Lincoln did not publicly endorse suffrage for black freedmen. Douglass believed that since African-American men were fighting for the Union in the American Civil War, they deserved the right to vote.
With the North no longer obliged to return slaves to their owners in the South, Douglass fought for equality for his people. He made plans with Lincoln to move liberated slaves out of the South. During the war, Douglass also helped the Union cause by serving as a recruiter for the 54th Massachusetts Infantry Regiment. His eldest son, Charles Douglass, joined the 54th Massachusetts Regiment, but was ill for much of his service. Lewis Douglass fought at the Battle of Fort Wagner. Another son, Frederick Douglass Jr., also served as a recruiter.
After Lincoln's death
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