The reader may like to know why, after I had so grievously offended Mr. Covey, he did not have me taken in hand by the authorities; indeed, why the law of Maryland, which assigned hanging to the slave who resisted his master, was not put in force against me, at any rate why I was not taken up, as was usual in such cases, and publicly whipped as an example to other slaves, and as a means of deterring me from again committing the same offence. I confess that the easy manner in which I got off was always a surprise to me, and even now I cannot fully explain the cause, though the probability is that Covey was ashamed to have it known that he had been mastered by a boy of sixteen. He enjoyed the unbounded and very valuable reputation of being a first-rate overseer and negro-breaker, and by means of this reputation he was able to procure his hands at very trifling compensation and with very great ease. His interest and his pride would mutually suggest the wisdom of passing the matter by in silence. The story that he had undertaken to whip a lad and had been resisted, would of itself be damaging to him in the estimation of slaveholders.
It is perhaps not altogether creditable to my natural temper that after this conflict with Mr. Covey I did, at times, purposely aim to provoke him to an attack, by refusing to keep with the other hands in the field; but I could never bully him to another battle. I was determined on doing him serious damage if he ever again attempted to lay violent hands on me.
"Hereditary bondmen, know ye not
Who would be free, themselves must strike the blow?"
CHAPTER XVIII.
NEW RELATIONS AND DUTIES
Change of masters--Benefits derived by change--Fame of the fight with Covey--Reckless unconcern--Author's abhorrence of slavery--Ability to read a cause of prejudice--The holidays--How spent--Sharp hit at slavery--Effects of holidays--Difference between Covey and Freeland--An irreligious master preferred to a religious one--Hard life at Covey's useful to the author--Improved condition does not bring contentment--Congenial society at Freeland's--Author's Sabbath-school--Secrecy necessary--Affectionate relations of tutor and pupils--Confidence and friendship among slaves--Slavery the inviter of vengeance.
MY term of service with Edward Covey expired on Christmas day, 1834. I gladly-enough left him, although he was by this time as gentle as a lamb. My home for the year 1835 was already secured, my next master selected. There was always more or less excitement about the changing of hands, but determined to fight my way, I had become somewhat reckless and cared little into whose hands I fell. The report got abroad that I was hard to whip; that I was guilty of kicking back, and that, though generally a good-natured negro, I sometimes "got the devil in me." These sayings were rife in Talbot County and distinguished me among my servile brethren. Slaves would sometimes fight with each other, and even die at each other's hands, but there were very few who were not held in awe by a white man. Trained from the cradle up to think and feel that their masters were superiors, and invested with a sort of sacredness, there were few who could rise above the control which that sentiment exercised. I had freed myself from it, and the thing was known. One bad sheep will spoil a whole flock. I was a bad sheep. I hated slavery, slaveholders, and all pertaining to them; and I did not fail to inspire others with the same feeling wherever and whenever opportunity was presented. This made me a marked lad among the slaves, and a suspected one among slaveholders. A knowledge also of my ability to read and write got pretty widely spread, which was very much against me.
The days between Christmas day and New Year's were allowed the slaves as holidays. During these days all regular work was suspended, and there was nothing to do but to keep fires and look after the stock. We regarded this time as our own by the grace of our masters, and we therefore used it or abused it as we pleased. Those who had families at a distance were expected to visit them and spend with them the entire week. The younger slaves or the unmarried ones were expected to see to the animals and attend to incidental duties at home. The holidays were variously spent. The sober, thinking, industrious ones would employ themselves in manufacturing corn-brooms, mats, horse-collars, and baskets, and some of these were very well made. Another class spent their time in hunting opossums, coons, rabbits, and other game. But the majority spent the holidays in sports, ball-playing, wrestling, boxing, running, foot-races, dancing, and drinking whisky; and this latter mode was generally most agreeable to their masters. A slave who would work during the holidays was thought by his master undeserving of holidays. There was in this simple act of continued work an accusation against slaves, and a slave could not help thinking that if he made three dollars during the holidays he might make three hundred during the year. Not to be drunk during the holidays was disgraceful.
The fiddling, dancing, and "jubilee beating" was carried on in all directions. This latter performance was strictly southern. It supplied the place of violin or other musical instruments and was played so easily that almost every farm had its "Juba" beater. The performer improvised as he beat the instrument, marking the words as he sang so as to have them fall pat with the movement of his hands. Once in a while among a mass of nonsense and wild frolic, a sharp hit was given to the meanness of slaveholders. Take the following for example:
We raise de wheat,
Dey gib us de corn:
We bake de bread,
Dey gib us de crust;
We sif de meal,
Dey gib us de huss;
We peel de meat,
Dey gib us de skin;
And dat's de way
Dey take us in;
We skim de pot,
Dey gib us de liquor,
And say dat's good enough for nigger.
Walk over! walk over!
Your butter and de fat;
Poor nigger, you can't get over dat!
Walk over--
This is not a bad summary of the palpable injustice and fraud of slavery, giving, as it does, to the lazy and idle the comforts which God designed should be given solely to the honest laborer. But to the holidays. Judging from my own observation and experience, I believe those holidays were among the most effective means in the hands of slaveholders of keeping down the spirit of insurrection among the slaves.
To enslave men successfully and safely it is necessary to keep 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. These holidays served the purpose of keeping the minds of the slaves occupied with prospective pleasure within the limits of slavery. The young man could go wooing, the married man to see his wife, the father and mother to see their children, the industrious and money-loving could make a few dollars, the great wrestler could win laurels, the young people meet and enjoy each other's society, the drinking man could get plenty of whisky, and the religious man could hold prayer-meetings, preach, pray, and exhort. Before the holidays there were pleasures in prospect; after the holidays they were pleasures of memory, and they served to keep out thoughts and wishes of a more dangerous character. These holidays were also used as conductors or safety-valves, to carry off the explosive elements inseparable from the human mind when reduced to the condition of slavery. But for these the rigors of bondage would have become too severe for endurance, and the slave would have been forced to a dangerous desperation.
Thus