"What to the Slave Is the Fourth of July?
Frederick Douglass
Rochester Ladies' Anti-Slavery Society, Corinthian Hall, Rochester, N.Y., July 5, 1852
He who could address this audience without a quailing sensation, has stronger nerves than I have. I
do not remember ever to have appeared as a speaker before any assembly more shrinkingly, nor
with greater distrust of my ability, than I do this day. A feeling has crept over me, quite unfavorable
to the exercise of my limited powers of speech. The task before me is one which requires much
previous thought and study for its proper performance. I know that apologies of this sort are
generally considered flat and unmeaning. I trust, however, that mine will not be so considered.
Should I seem at ease, my appearance would much misrepresent me. The little experience I have
had in addressing public meetings, in country schoolhouses, avails me nothing on the present
occasion. [Portrait source: Wikimedia Commons; Douglass at 37; he was 34 when he delivered this address.]
The papers and placards say, that I am to deliver a 4th [of] July oration. This certainly sounds large,
and out of the common way, for it is true that I have often had the privilege to speak in this
beautiful Hall, and to address many who now honor me with their presence. But neither their
familiar faces, nor the perfect gage I think I have of Corinthian Hall, seems to free me from
embarrassment.
The fact is, ladies and gentlemen, the distance between this platform and the slave plantation, from
which I escaped, is considerable — and the difficulties to be overcome in getting from the latter to
the former, are by no means slight. That I am here to-day is, to me, a matter of astonishment as well
as of gratitude. You will not, therefore, be surprised, if in what I have to say I evince no elaborate
preparation, nor grace my speech with any high sounding exordium. With little experience and with
less learning, I have been able to throw my thoughts hastily and imperfectly together; and trusting
to your patient and generous indulgence, I will proceed to lay them before you.
This, for the purpose of this celebration, is the 4th of July. It is the birthday of your National
Independence, and of your political freedom. This, to you, is what the Passover was to the
emancipated people of God. It carries your minds back to the day, and to the act of your great
deliverance; and to the signs, and to the wonders, associated with that act, and that day. This
celebration also marks the beginning of another year of your national life; and reminds you that the
Republic of America is now 76 years old. I am glad, fellow-citizens, that your nation is so young.
Seventy-six years, though a good old age for a man, is but a mere speck in the life of a nation. Three
score years and ten is the allotted time for individual men; but nations number their years by
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thousands. According to this fact, you are, even now, only in the beginning of your national career,
still lingering in the period of childhood. I repeat, I am glad this is so. There is hope in the thought,
and hope is much needed, under the dark clouds which lower above the horizon. The eye of the
reformer is met with angry flashes, portending disastrous times; but his heart may well beat lighter
at the thought that America is young, and that she is still in the impressible stage of her existence.
May he not hope that high lessons of wisdom, of justice and of truth, will yet give direction to her
destiny? Were the nation older, the patriot’s heart might be sadder, and the reformer’s brow
heavier. Its future might be shrouded in gloom, and the hope of its prophets go out in sorrow. There
is consolation in the thought that America is young. Great streams are not easily turned from
channels, worn deep in the course of ages. They may sometimes rise in quiet and stately majesty,
and inundate the land, refreshing and fertilizing the earth with their mysterious properties. They
may also rise in wrath and fury, and bear away, on their angry waves, the accumulated wealth of
years of toil and hardship. They, however, gradually flow back to the same old channel, and flow on
as serenely as ever. But, while the river may not be turned aside, it may dry up, and leave nothing
behind but the withered branch, and the unsightly rock, to howl in the abyss-sweeping wind, the
sad tale of departed glory. As with rivers so with nations.
Fellow-citizens, I shall not presume to dwell at length on the associations that cluster about this
day. The simple story of it is that, 76 years ago, the people of this country were British subjects. The
style and title of your “sovereign people” (in which you now glory) was not then born. You were
under the British Crown. Your fathers esteemed the English Government as the home government;
and England as the fatherland. This home government, you know, although a considerable distance
from your home, did, in the exercise of its parental prerogatives, impose upon its colonial children,
such restraints, burdens and limitations, as, in its mature judgment, it deemed wise, right and
proper.
But, your fathers, who had not adopted the fashionable idea of this day, of the infallibility of
government, and the absolute character of its acts, presumed to differ from the home government
in respect to the wisdom and the justice of some of those burdens and restraints. They went so far
in their excitement as to pronounce the measures of government unjust, unreasonable, and
oppressive, and altogether such as ought not to be quietly submitted to. I scarcely need say, fellowcitizens, that my opinion of those measures fully accords with that of your fathers. Such a
declaration of agreement on my part would not be worth much to anybody. It would, certainly,
prove nothing, as to what part I might have taken, had I lived during the great controversy of 1776.
To say now that America was right, and England wrong, is exceedingly easy. Everybody can say it;
the dastard, not less than the noble brave, can flippantly discant on the tyranny of England towards
the American Colonies. It is fashionable to do so; but there was a time when to pronounce against
England, and in favor of the cause of the colonies, tried men’s souls. They who did so were
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accounted in their day, plotters of mischief, agitators and rebels, dangerous men. To side with the
right, against the wrong, with the weak against the strong, and with the oppressed against the
oppressor! here lies the merit, and the one which, of all others, seems unfashionable in our day. The
cause of liberty may be stabbed by the men who glory in the deeds of your fathers. But, to proceed.
Feeling themselves harshly and unjustly treated by the home government, your fathers, like men of
honesty, and men of spirit, earnestly sought redress. They petitioned and remonstrated; they did so
in a decorous, respectful, and loyal manner. Their conduct was wholly unexceptionable. This,
however, did not answer the purpose. They saw themselves treated with sovereign indifference,
coldness and scorn. Yet they persevered. They were not the men to look back.
As the sheet anchor takes a firmer hold, when the ship is tossed by the storm, so did the cause of
your fathers grow stronger, as it breasted the chilling blasts of kingly displeasure. The greatest and
best of British statesmen admitted its justice, and the loftiest eloquence of the British Senate came
to its support. But, with that blindness which seems to be the unvarying characteristic of tyrants,
since Pharaoh and his hosts were drowned in the Red Sea, the British Government persisted in the
exactions complained of.
The madness of this course, we believe, is admitted now, even by England; but we fear the lesson is
wholly lost on our present ruler.
Oppression makes a wise man mad. Your fathers were wise men, and if they did not go mad, they
became restive under this treatment. They felt themselves the victims of grievous wrongs, wholly
incurable in their colonial capacity. With brave men there is always a remedy for oppression. Just
here, the idea of a total separation of the colonies from the crown was born! It was a startling idea,
much more so, than we, at this distance of time, regard it. The timid and the prudent (as has been
intimated) of that day, were, of course, shocked and alarmed by it.
Such people lived then, had lived before, and will, probably, ever have a place on this planet; and
their course, in respect to any great change, (no matter how great the good to be attained, or the
wrong to be redressed by it), may be calculated with as much precision as can be the course of the
stars. They hate all changes, but silver, gold and copper change! Of this sort of change they are
always strongly in favor.
These people were called Tories in the days of your fathers; and the appellation, probably,
conveyed the same idea that is meant by a more modern, though a somewhat less euphonious term,
which we often find in our papers, applied to some of our old politicians.
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Their opposition to the then dangerous thought was earnest and powerful; but, amid all their terror
and affrighted vociferations against it, the alarming and revolutionary idea moved on, and the
country with it.
On the 2d of July, 1776, the old Continental Congress, to the dismay of the lovers of ease, and the
worshipers of property, clothed that dreadful idea with all the authority of national sanction. They
did so in the form of a resolution; and as we seldom hit upon resolutions, drawn up in our day
whose transparency is at all equal to this, it may refresh your minds and help my story if I read it.
“Resolved, That these united colonies are, and of right, ought to be free and Independent States;
that they are absolved from all allegiance to the British Crown; and that all political connection
between them and the State of Great Britain is, and ought to be, dissolved.”
Citizens, your fathers made good that resolution. They succeeded; and to-day you reap the fruits of
their success. The freedom gained is yours; and you, therefore, may properly celebrate this
anniversary. The 4th of July is the first great fact in your nation’s history — the very ring-bolt in the
chain of your yet undeveloped destiny.
Pride and patriotism, not less than gratitude, prompt you to celebrate and to hold it in perpetual
remembrance. I have said that the Declaration of Independence is the ring-bolt to the chain of your
nation’s destiny; so, indeed, I regard it. The principles contained in that instrument are saving
principles. Stand by those principles, be true to them on all occasions, in all places, against all foes,
and at whatever cost.
From the round top of your ship of state, dark and threatening clouds may be seen. Heavy billows,
like mountains in the distance, disclose to the leeward huge forms of flinty rocks! That bolt drawn,
that chain broken, and all is lost. Cling to this day — cling to it, and to its principles, with the grasp
of a storm-tossed mariner to a spar at midnight.
The coming into being of a nation, in any circumstances, is an interesting event. But, besides general
considerations, there were peculiar circumstances which make the advent of this republic an event
of special attractiveness.
The whole scene, as I look back to it, was simple, dignified and sublime.
The population of the country, at the time, stood at the insignificant number of three millions. The
country was poor in the munitions of war. The population was weak and scattered, and the country
a wilderness unsubdued. There were then no means of concert and combination, such as exist now.
Neither steam nor lightning had then been reduced to order and discipline. From the Potomac to
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the Delaware was a journey of many days. Under these, and innumerable other disadvantages, your
fathers declared for liberty and independence and triumphed.
Fellow Citizens, I am not wanting in respect for the fathers of this republic. The signers of the
Declaration of Independence were brave men. They were great men too — great enough to give
fame to a great age. It does not often happen to a nation to raise, at one time, such a number of truly
great men. The point from which I am compelled to view them is not, certainly, the most favorable;
and yet I cannot contemplate their great deeds with less than admiration. They were statesmen,
patriots and heroes, and for the good they did, and the principles they contended for, I will unite
with you to honor their memory.
They loved their country better than their own private interests; and, though this is not the highest
form of human excellence, all will concede that it is a rare virtue, and that when it is exhibited, it
ought to command respect. He who will, intelligently, lay down his life for his country, is a man
whom it is not in human nature to despise. Your fathers staked their lives, their fortunes, and their
sacred honor, on the cause of their country. In their admiration of liberty, they lost sight of all other
interests.
They were peace men; but they preferred revolution to peaceful submission to bondage. They were
quiet men; but they did not shrink from agitating against oppression. They showed forbearance; but
that they knew its limits. They believed in order; but not in the order of tyranny. With them, nothing
was “settled” that was not right. With them, justice, liberty and humanity were “final;” not slavery
and oppression. You may well cherish the memory of such men. They were great in their day and
generation. Their solid manhood stands out the more as we contrast it with these degenerate times.
How circumspect, exact and proportionate were all their movements! How unlike the politicians of
an hour! Their statesmanship looked beyond the passing moment, and stretched away in strength
into the distant future. They seized upon eternal principles, and set a glorious example in their
defense. Mark them!
Fully appreciating the hardship to be encountered, firmly believing in the right of their cause,
honorably inviting the scrutiny of an on-looking world, reverently appealing to heaven to attest
their sincerity, soundly comprehending the solemn responsibility they were about to assume,
wisely measuring the terrible odds against them, your fathers, the fathers of this republic, did, most
deliberately, under the inspiration of a glorious patriotism, and with a sublime faith in the great
principles of justice and freedom, lay deep the corner-stone of the national superstructure, which
has risen and still rises in grandeur around you.
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Of this fundamental work, this day is the anniversary. Our eyes are met with demonstrations of
joyous enthusiasm. Banners and pennants wave exultingly on the breeze. The din of business, too, is
hushed. Even Mammon seems to have quitted his grasp on this day. The ear-piercing fife and the
stirring drum unite their accents with the ascending peal of a thousand church bells. Prayers are
made, hymns are sung, and sermons are preached in honor of this day; while the quick martial
tramp of a great and multitudinous nation, echoed back by all the hills, valleys and mountains of a
vast continent, bespeak the occasion one of thrilling and universal interest — a nation’s jubilee.
Friends and citizens, I need not enter further into the causes which led to this anniversary. Many of
you understand them better than I do. You could instruct me in regard to them. That is a branch of
knowledge in which you feel, perhaps, a much deeper interest than your speaker. The causes which
led to the separation of the colonies from the British crown have never lacked for a tongue. They
have all been taught in your common schools, narrated at your firesides, unfolded from your
pulpits, and thundered from your legislative halls, and are as familiar to you as household words.
They form the staple of your national poetry and eloquence.
I remember, also, that, as a people, Americans are remarkably familiar with all facts which make in
their own favor. This is esteemed by some as a national trait — perhaps a national weakness. It is a
fact, that whatever makes for the wealth or for the reputation of Americans, and can be had cheap!
will be found by Americans. I shall not be charged with slandering Americans, if I say I think the
American side of any question may be safely left in American hands.
I leave, therefore, the great deeds of your fathers to other gentlemen whose claim to have been
regularly descended will be less likely to be disputed than mine!
My business, if I have any here to-day, is with the present. The accepted time with God and his
cause is the ever-living now.
Trust no future, however pleasant,
Let the dead past bury its dead;
Act, act in the living present,
Heart within, and God overhead.
We have to do with the past only as we can make it useful to the present and to the future. To all
inspiring motives, to noble deeds which can be gained from the past, we are welcome. But now is
the time, the important time. Your fathers have lived, died, and have done their work, and have
done much of it well. You live and must die, and you must do your work. You have no right to enjoy
a child’s share in the labor of your fathers, unless your children are to be blest by your labors. You
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have no right to wear out and waste the hard-earned fame of your fathers to cover your indolence.
Sydney Smith tells us that men seldom eulogize the wisdom and virtues of their fathers, but to
excuse some folly or wickedness of their own. This truth is not a doubtful one. There are
illustrations of it near and remote, ancient and modern. It was fashionable, hundreds of years ago,
for the children of Jacob to boast, we have “Abraham to our father,” when they had long lost
Abraham’s faith and spirit. That people contented themselves under the shadow of Abraham’s great
name, while they repudiated the deeds which made his name great. Need I remind you that a
similar thing is being done all over this country to-day? Need I tell you that the Jews are not the only
people who built the tombs of the prophets, and garnished the sepulchres of the righteous?
Washington could not die till he had broken the chains of his slaves. Yet his monument is built up by
the price of human blood, and the traders in the bodies and souls of men shout — “We have
Washington to our father.” — Alas! that it should be so; yet so it is.
The evil that men do, lives after them, The good is oft-interred with their bones.
Fellow-citizens, pardon me, allow me to ask, why am I called upon to speak here to-day? What have
I, or those I represent, to do with your national independence? Are the great principles of political
freedom and of natural justice, embodied in that Declaration of Independence, extended to us? and
am I, therefore, called upon to bring our humble offering to the national altar, and to confess the
benefits and express devout gratitude for the blessings resulting from your independence to us?
Would to God, both for your sakes and ours, that an affirmative answer could be truthfully returned
to these questions! Then would my task be light, and my burden easy and delightful. For who is
there so cold, that a nation’s sympathy could not warm him? Who so obdurate and dead to the
claims of gratitude, that would not thankfully acknowledge such priceless benefits? Who so stolid
and selfish, that would not give his voice to swell the hallelujahs of a nation’s jubilee, when the
chains of servitude had been torn from his limbs? I am not that man. In a case like that, the dumb
might eloquently speak, and the “lame man leap as an hart.”
But, such is not the state of the case. I say it with a sad sense of the disparity between us. I am not
included within the pale of this glorious anniversary! Your high independence only reveals the
immeasurable distance between us. The blessings in which you, this day, rejoice, are not enjoyed in
common. — The rich inheritance of justice, liberty, prosperity and independence, bequeathed by
your fathers, is shared by you, not by me. The sunlight that brought life and healing to you, has
brought stripes and death to me. This Fourth [of] July is yours, not mine. You may rejoice, I must
mourn. To drag a man in fetters into the grand illuminated temple of liberty, and call upon him to
join you in joyous anthems, were inhuman mockery and sacrilegious irony. Do you mean, citizens,
to mock me, by asking me to speak to-day? If so, there is a parallel to your conduct. And let me warn
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you that it is dangerous to copy the example of a nation whose crimes, lowering up to heaven, were
thrown down by the breath of the Almighty, burying that nation in irrecoverable ruin! I can to-day
take up the plaintive lament of a peeled and woe-smitten people!
“By the rivers of Babylon, there we sat down. Yea! we wept when we remembered Zion. We hanged
our harps upon the willows in the midst thereof. For there, they that carried us away captive,
required of us a song; and they who wasted us required of us mirth, saying, Sing us one of the songs
of Zion. How can we sing the Lord’s song in a strange land? If I forget thee, O Jerusalem, let my right
hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth.”
Fellow-citizens; above your national, tumultuous joy, I hear the mournful wail of millions! whose
chains, heavy and grievous yesterday, are, to-day, rendered more intolerable by the jubilee shouts
that reach them. If I do forget, if I do not faithfully remember those bleeding children of sorrow this
day, “may my right hand forget her cunning, and may my tongue cleave to the roof of my mouth!”
To forget them, to pass lightly over their wrongs, and to chime in with the popular theme, would be
treason most scandalous and shocking, and would make me a reproach before God and the world.
My subject, then fellow-citizens, is AMERICAN SLAVERY. I shall see, this day, and its popular
characteristics, from the slave’s point of view. Standing, there, identified with the American
bondman, making his wrongs mine, I do not hesitate to declare, with all my soul, that the character
and conduct of this nation never looked blacker to me than on this 4th of July! Whether we turn to
the declarations of the past, or to the professions of the present, the conduct of the nation seems
equally hideous and revolting. America is false to the past, false to the present, and solemnly binds
herself to be false to the future. Standing with God and the crushed and bleeding slave on this
occasion, I will, in the name of humanity which is outraged, in the name of liberty which is fettered,
in the name of the constitution and the Bible, which are disregarded and trampled upon, dare to call
in question and to denounce, with all the emphasis I can command, everything that serves to
perpetuate slavery — the great sin and shame of America! “I will not equivocate; I will not excuse;” I
will use the severest language I can command; and yet not one word shall escape me that any man,
whose judgment is not blinded by prejudice, or who is not at heart a slaveholder, shall not confess
to be right and just.
But I fancy I hear some one of my audience say, it is just in this circumstance that you and your
brother abolitionists fail to make a favorable impression on the public mind. Would you argue
more, and denounce less, would you persuade more, and rebuke less, your cause would be much
more likely to succeed. But, I submit, where all is plain there is nothing to be argued. What point in
the anti-slavery creed would you have me argue? On what branch of the subject do the people of
this country need light? Must I undertake to prove that the slave is a man? That point is conceded
already. Nobody doubts it. The slaveholders themselves acknowledge it in the enactment of laws for
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their government. They acknowledge it when they punish disobedience on the part of the slave.
There are seventy-two crimes in the State of Virginia, which, if committed by a black man, (no
matter how ignorant he be), subject him to the punishment of death; while only two of the same
crimes will subject a white man to the like punishment. What is this but the acknowledgement that
the slave is a moral, intellectual and responsible being? The manhood of the slave is conceded. It is
admitted in the fact that Southern statute books are covered with enactments forbidding, under
severe fines and penalties, the teaching of the slave to read or to write. When you can point to any
such laws, in reference to the beasts of the field, then I may consent to argue the manhood of the
slave. When the dogs in your streets, when the fowls of the air, when the cattle on your hills, when
the fish of the sea, and the reptiles that crawl, shall be unable to distinguish the slave from a brute,
then will I argue with you that the slave is a man!
For the present, it is enough to affirm the equal manhood of the Negro race. Is it not astonishing
that, while we are ploughing, planting and reaping, using all kinds of mechanical tools, erecting
houses, constructing bridges, building ships, working in metals of brass, iron, copper, silver and
gold; that, while we are reading, writing and cyphering, acting as clerks, merchants and secretaries,
having among us lawyers, doctors, ministers, poets, authors, editors, orators and teachers; that,
while we are engaged in all manner of enterprises common to other men, digging gold in California,
capturing the whale in the Pacific, feeding sheep and cattle on the hill-side, living, moving, acting,
thinking, planning, living in families as husbands, wives and children, and, above all, confessing and
worshipping the Christian’s God, and looking hopefully for life and immortality beyond the grave,
we are called upon to prove that we are men!
Would you have me argue that man is entitled to liberty? that he is the rightful owner of his own
body? You have already declared it. Must I argue the wrongfulness of slavery? Is that a question for
Republicans? Is it to be settled by the rules of logic and argumentation, as a matter beset with great
difficulty, involving a doubtful application of the principle of justice, hard to be understood? How
should I look to-day, in the presence of Americans, dividing, and subdividing a discourse, to show
that men have a natural right to freedom? speaking of it relatively, and positively, negatively, and
affirmatively. To do so, would be to make myself ridiculous, and to offer an insult to your
understanding. — There is not a man beneath the canopy of heaven, that does not know that
slavery is wrong for him.
What, am I to argue that it is wrong to make men brutes, to rob them of their liberty, to work them
without wages, to keep them ignorant of their relations to their fellow men, to beat them with
sticks, to flay their flesh with the lash, to load their limbs with irons, to hunt them with dogs, to sell
them at auction, to sunder their families, to knock out their teeth, to bum their flesh, to starve them
into obedience and submission to their masters? Must I argue that a system thus marked with
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blood, and stained with pollution, is wrong? No! I will not. I have better employments for my time
and strength than such arguments would imply.
What, then, remains to be argued? Is it that slavery is not divine; that God did not establish it; that
our doctors of divinity are mistaken? There is blasphemy in the thought. That which is inhuman,
cannot be divine! Who can reason on such a proposition? They that can, may; I cannot. The time for
such argument is passed.
At a time like this, scorching irony, not convincing argument, is needed. O! had I the ability, and
could I reach the nation’s ear, I would, to-day, pour out a fiery stream of biting ridicule, blasting
reproach, withering sarcasm, and stern rebuke. For it is not light that is needed, but fire; it is not the
gentle shower, but thunder. We need the storm, the whirlwind, and the earthquake. The feeling of
the nation must be quickened; the conscience of the nation must be roused; the propriety of the
nation must be startled; the hypocrisy of the nation must be exposed; and its crimes against God
and man must be proclaimed and denounced.
What, to the American slave, is your 4th of July? I answer: a day that reveals to him, more than all
other days in the year, the gross injustice and cruelty to which he is the constant victim. To him,
your celebration is a sham; your boasted liberty, an unholy license; your national greatness,
swelling vanity; your sounds of rejoicing are empty and heartless; your denunciations of tyrants,
brass fronted impudence; your shouts of liberty and equality, hollow mockery; your prayers and
hymns, your sermons and thanksgivings, with all your religious parade, and solemnity, are, to him,
mere bombast, fraud, deception, impiety, and hypocrisy — a thin veil to cover up crimes which
would disgrace a nation of savages. There is not a nation on the earth guilty of practices, more
shocking and bloody, than are the people of these United States, at this very hour.
Go where you may, search where you will, roam through all the monarchies and despotisms of the
old world, travel through South America, search out every abuse, and when you have found the last,
lay your facts by the side of the everyday practices of this nation, and you will say with me, that, for
revolting barbarity and shameless hypocrisy, America reigns without a rival.
Take the American slave-trade, which, we are told by the papers, is especially prosperous just now.
Ex-Senator Benton tells us that the price of men was never higher than now. He mentions the fact to
show that slavery is in no danger. This trade is one of the peculiarities of American institutions. It is
carried on in all the large towns and cities in one-half of this confederacy; and millions are pocketed
every year, by dealers in this horrid traffic. In several states, this trade is a chief source of wealth. It
is called (in contradistinction to the foreign slave-trade) “the internal slave trade.” It is, probably,
called so, too, in order to divert from it the horror with which the foreign slave-trade is
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contemplated. That trade has long since been denounced by this government, as piracy. It has been
denounced with burning words, from the high places of the nation, as an execrable traffic. To arrest
it, to put an end to it, this nation keeps a squadron, at immense cost, on the coast of Africa.
Everywhere, in this country, it is safe to speak of this foreign slave-trade, as a most inhuman traffic,
opposed alike to the laws of God and of man. The duty to extirpate and destroy it, is admitted even
by our DOCTORS OF DIVINITY. In order to put an end to it, some of these last have consented that
their colored brethren (nominally free) should leave this country, and establish themselves on the
western coast of Africa! It is, however, a notable fact that, while so much execration is poured out
by Americans upon those engaged in the foreign slave-trade, the men engaged in the slave-trade
between the states pass without condemnation, and their business is deemed honorable.
Behold the practical operation of this internal slave-trade, the American slave-trade, sustained by
American politics and America religion. Here you will see men and women reared like swine for the
market. You know what is a swine-drover? I will show you a man-drover. They inhabit all our
Southern States. They perambulate the country, and crowd the highways of the nation, with droves
of human stock. You will see one of these human flesh-jobbers, armed with pistol, whip and bowieknife, driving a company of a hundred men, women, and children, from the Potomac to the slave
market at New Orleans. These wretched people are to be sold singly, or in lots, to suit purchasers.
They are food for the cotton-field, and the deadly sugar-mill. Mark the sad procession, as it moves
wearily along, and the inhuman wretch who drives them. Hear his savage yells and his bloodchilling oaths, as he hurries on his affrighted captives! There, see the old man, with locks thinned
and gray. Cast one glance, if you please, upon that young mother, whose shoulders are bare to the
scorching sun, her briny tears falling on the brow of the babe in her arms. See, too, that girl of
thirteen, weeping, yes! weeping, as she thinks of the mother from whom she has been torn! The
drove moves tardily. Heat and sorrow have nearly consumed their strength; suddenly you hear a
quick snap, like the discharge of a rifle; the fetters clank, and the chain rattles simultaneously; your
ears are saluted with a scream, that seems to have torn its way to the center of your soul! The crack
you heard, was the sound of the slave-whip; the scream you heard, was from the woman you saw
with the babe. Her speed had faltered under the weight of her child and her chains! that gash on her
shoulder tells her to move on. Follow the drove to New Orleans. Attend the auction; see men
examined like horses; see the forms of women rudely and brutally exposed to the shocking gaze of
American slave-buyers. See this drove sold and separated forever; and never forget the deep, sad
sobs that arose from that scattered multitude. Tell me citizens, WHERE, under the sun, you can
witness a spectacle more fiendish and shocking. Yet this is but a glance at the American slave-trade,
as it exists, at this moment, in the ruling part of the United States.
I was born amid such sights and scenes. To me the American slave-trade is a terrible reality. When a
child, my soul was often pierced with a sense of its horrors. I lived on Philpot Street, Fell’s Point,
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Baltimore, and have watched from the wharves, the slave ships in the Basin, anchored from the
shore, with their cargoes of human flesh, waiting for favorable winds to waft them down the
Chesapeake. There was, at that time, a grand slave mart kept at the head of Pratt Street, by Austin
Woldfolk. His agents were sent into every town and county in Maryland, announcing their arrival,
through the papers, and on flaming “hand-bills,” headed CASH FOR NEGROES. These men were
generally well dressed men, and very captivating in their manners. Ever ready to drink, to treat, and
to gamble. The fate of many a slave has depended upon the turn of a single card; and many a child
has been snatched from the arms of its mother by bargains arranged in a state of brutal
drunkenness.
The flesh-mongers gather up their victims by dozens, and drive them, chained, to the general depot
at Baltimore. When a sufficient number have been collected here, a ship is chartered, for the
purpose of conveying the forlorn crew to Mobile, or to New Orleans. From the slave prison to the
ship, they are usually driven in the darkness of night; for since the antislavery agitation, a certain
caution is observed.
In the deep still darkness of midnight, I have been often aroused by the dead heavy footsteps, and
the piteous cries of the chained gangs that passed our door. The anguish of my boyish heart was
intense; and I was often consoled, when speaking to my mistress in the morning, to hear her say
that the custom was very wicked; that she hated to hear the rattle of the chains, and the heartrending cries. I was glad to find one who sympathized with me in my horror.
Fellow-citizens, this murderous traffic is, to-day, in active operation in this boasted republic. In the
solitude of my spirit, I see clouds of dust raised on the highways of the South; I see the bleeding
footsteps; I hear the doleful wail of fettered humanity, on the way to the slave-markets, where the
victims are to be sold like horses, sheep, and swine, knocked off to the highest bidder. There I see the
tenderest ties ruthlessly broken, to gratify the lust, caprice and rapacity of the buyers and sellers of
men. My soul sickens at the sight.
Is this the land your Fathers loved,
The freedom which they toiled to win?
Is this the earth whereon they moved?
Are these the graves they slumber in?
But a still more inhuman, disgraceful, and scandalous state of things remains to be presented. By an
act of the American Congress, not yet two years old, slavery has been nationalized in its most
horrible and revolting form. By that act, Mason and Dixon’s line has been obliterated; New York has
become as Virginia; and the power to hold, hunt, and sell men, women, and children as slaves
13
remains no longer a mere state institution, but is now an institution of the whole United States. The
power is co-extensive with the Star-Spangled Banner and American Christianity. Where these go,
may also go the merciless slave-hunter. Where these are, man is not sacred. He is a bird for the
sportsman’s gun. By that most foul and fiendish of all human decrees, the liberty and person of
every man are put in peril. Your broad republican domain is hunting ground for men. Not for
thieves and robbers, enemies of society, merely, but for men guilty of no crime. Your lawmakers
have commanded all good citizens to engage in this hellish sport. Your President, your Secretary of
State, our lords, nobles, and ecclesiastics, enforce, as a duty you owe to your free and glorious
country, and to your God, that you do this accursed thing. Not fewer than forty Americans have,
within the past two years, been hunted down and, without a moment’s warning, hurried away in
chains, and consigned to slavery and excruciating torture. Some of these have had wives and
children, dependent on them for bread; but of this, no account was made. The right of the hunter to
his prey stands superior to the right of marriage, and to all rights in this republic, the rights of God
included! For black men there are neither law, justice, humanity, not religion. The Fugitive Slave
Law makes mercy to them a crime; and bribes the judge who tries them. An American judge gets ten
dollars for every victim he consigns to slavery, and five, when he fails to do so. The oath of any two
villains is sufficient, under this hell-black enactment, to send the most pious and exemplary black
man into the remorseless jaws of slavery! His own testimony is nothing. He can bring no witnesses
for himself. The minister of American justice is bound by the law to hear but one side; and that side,
is the side of the oppressor. Let this damning fact be perpetually told. Let it be thundered around
the world, that, in tyrant-killing, king-hating, people-loving, democratic, Christian America, the
seats of justice are filled with judges, who hold their offices under an open and palpable bribe, and
are bound, in deciding in the case of a man’s liberty, hear only his accusers!
In glaring violation of justice, in shameless disregard of the forms of administering law, in cunning
arrangement to entrap the defenseless, and in diabolical intent, this Fugitive Slave Law stands alone
in the annals of tyrannical legislation. I doubt if there be another nation on the globe, having the
brass and the baseness to put such a law on the statute-book. If any man in this assembly thinks
differently from me in this matter, and feels able to disprove my statements, I will gladly confront
him at any suitable time and place he may select.
I take this law to be one of the grossest infringements of Christian Liberty, and, if the churches and
ministers of our country were not stupidly blind, or most wickedly indifferent, they, too, would so
regard it.
At the very moment that they are thanking God for the enjoyment of civil and religious liberty, and
for the right to worship God according to the dictates of their own consciences, they are utterly
silent in respect to a law which robs religion of its chief significance, and makes it utterly worthless
14
to a world lying in wickedness. Did this law concern the “mint, anise, and cumin” — abridge the
right to sing psalms, to partake of the sacrament, or to engage in any of the ceremonies of religion, it
would be smitten by the thunder of a thousand pulpits. A general shout would go up from the
church, demanding repeal, repeal, instant repeal! — And it would go hard with that politician who
presumed to solicit the votes of the people without inscribing this motto on his banner. Further, if
this demand were not complied with, another Scotland would be added to the history of religious
liberty, and the stern old Covenanters would be thrown into the shade. A John Knox would be seen
at every church door, and heard from every pulpit, and Fillmore would have no more quarter than
was shown by Knox, to the beautiful, but treacherous queen Mary of Scotland. The fact that the
church of our country, (with fractional exceptions), does not esteem “the Fugitive Slave Law” as a
declaration of war against religious liberty, implies that that church regards religion simply as a
form of worship, an empty ceremony, and not a vital principle, requiring active benevolence, justice,
love and good will towards man. It esteems sacrifice above mercy; psalm-singing above right doing;
solemn meetings above practical righteousness. A worship that can be conducted by persons who
refuse to give shelter to the houseless, to give bread to the hungry, clothing to the naked, and who
enjoin obedience to a law forbidding these acts of mercy, is a curse, not a blessing to mankind. The
Bible addresses all such persons as “scribes, Pharisees, hypocrites, who pay tithe of mint, anise, and
cumin, and have omitted the weightier matters of the law, judgment, mercy and faith.”
But the church of this country is not only indifferent to the wrongs of the slave, it actually takes
sides with the oppressors. It has made itself the bulwark of American slavery, and the shield of
American slave-hunters. Many of its most eloquent Divines. who stand as the very lights of the
church, have shamelessly given the sanction of religion and the Bible to the whole slave system.
They have taught that man may, properly, be a slave; that the relation of master and slave is
ordained of God; that to send back an escaped bondman to his master is clearly the duty of all the
followers of the Lord Jesus Christ; and this horrible blasphemy is palmed off upon the world for
Christianity.
For my part, I would say, welcome infidelity! welcome atheism! welcome anything! in preference to
the gospel, as preached by those Divines! They convert the very name of religion into an engine of
tyranny, and barbarous cruelty, and serve to confirm more infidels, in this age, than all the infidel
writings of Thomas Paine, Voltaire, and Bolingbroke, put together, have done! These ministers
make religion a cold and flinty-hearted thing, having neither principles of right action, nor bowels
of compassion. They strip the love of God of its beauty, and leave the throng of religion a huge,
horrible, repulsive form. It is a religion for oppressors, tyrants, man-stealers, and thugs. It is not
that “pure and undefiled religion” which is from above, and which is “first pure, then peaceable, easy
to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy.” But a
religion which favors the rich against the poor; which exalts the proud above the humble; which
15
divides mankind into two classes, tyrants and slaves; which says to the man in chains, stay there;
and to the oppressor, oppress on; it is a religion which may be professed and enjoyed by all the
robbers and enslavers of mankind; it makes God a respecter of persons, denies his fatherhood of the
race, and tramples in the dust the great truth of the brotherhood of man. All this we affirm to be
true of the popular church, and the popular worship of our land and nation — a religion, a church,
and a worship which, on the authority of inspired wisdom, we pronounce to be an abomination in
the sight of God. In the language of Isaiah, the American church might be well addressed, “Bring no
more vain ablations; incense is an abomination unto me: the new moons and Sabbaths, the calling
of assemblies, I cannot away with; it is iniquity even the solemn meeting. Your new moons and your
appointed feasts my soul hateth. They are a trouble to me; I am weary to bear them; and when ye
spread forth your hands I will hide mine eyes from you. Yea! when ye make many prayers, I will not
hear. YOUR HANDS ARE FULL OF BLOOD; cease to do evil, learn to do well; seek judgment; relieve
the oppressed; judge for the fatherless; plead for the widow.”
The American church is guilty, when viewed in connection with what it is doing to uphold slavery;
but it is superlatively guilty when viewed in connection with its ability to abolish slavery. The sin of
which it is guilty is one of omission as well as of commission. Albert Barnes but uttered what the
common sense of every man at all observant of the actual state of the case will receive as truth,
when he declared that “There is no power out of the church that could sustain slavery an hour, if it
were not sustained in it.”
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; and that they do not do this involves them in the most awful responsibility of which the
mind can conceive.
In prosecuting the anti-slavery enterprise, we have been asked to spare the church, to spare the
ministry; but how, we ask, could such a thing be done? We are met on the threshold of our efforts
for the redemption of the slave, by the church and ministry of the country, in battle arrayed against
us; and we are compelled to fight or flee. From what quarter, I beg to know, has proceeded a fire so
deadly upon our ranks, during the last two years, as from the Northern pulpit? As the champions of
oppressors, the chosen men of American theology have appeared — men, honored for their socalled piety, and their real learning. The Lords of Buffalo, the Springs of New York, the Lathrops of
Auburn, the Coxes and Spencers of Brooklyn, the Gannets and Sharps of Boston, the Deweys of
Washington, and other great religious lights of the land have, in utter denial of the authority of Him
by whom they professed to be called to the ministry, deliberately taught us, against the example or
16
the Hebrews and against the remonstrance of the Apostles, they teach that we ought to obey man’s
law before the law of God.
My spirit wearies of such blasphemy; and how such men can be supported, as the “standing types
and representatives of Jesus Christ,” is a mystery which I leave others to penetrate. 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, of whom Henry Ward Beecher of Brooklyn,
Samuel J. May of Syracuse, and my esteemed friend (Rev. R. R. Raymond) on the platform, are
shining examples; and let me say further, 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.
One is struck with the difference between the attitude of the American church towards the antislavery movement, and that occupied by the churches in England towards a similar movement in
that country. There, the church, true to its mission of ameliorating, elevating, and improving the
condition of mankind, came forward promptly, bound up the wounds of the West Indian slave, and
restored him to his liberty. There, the question of emancipation was a high religious question. It
was demanded, in the name of humanity, and according to the law of the living God. The Sharps, the
Clarksons, the Wilberforces, the Buxtons, and Burchells and the Knibbs, were alike famous for their
piety, and for their philanthropy. The anti-slavery movement there was not an anti-church
movement, for the reason that the church took its full share in prosecuting that movement: and the
anti-slavery movement in this country will cease to be an anti-church movement, when the church
of this country shall assume a favorable, instead of a hostile position towards that movement.
Americans! your republican politics, not less than your republican religion, are flagrantly
inconsistent. You boast of your love of liberty, your superior civilization, and your pure Christianity,
while the whole political power of the nation (as embodied in the two great political parties), is
solemnly pledged to support and perpetuate the enslavement of three millions of your countrymen.
You hurl your anathemas at the crowned headed tyrants of Russia and Austria, and pride
yourselves on your Democratic institutions, while you yourselves consent to be the mere tools and
body-guards of the tyrants of Virginia and Carolina. You invite to your shores fugitives of oppression
from abroad, honor them with banquets, greet them with ovations, cheer them, toast them, salute
them, protect them, and pour out your money to them like water; but the fugitives from your own
land you advertise, hunt, arrest, shoot and kill. You glory in your refinement and your universal
education yet you maintain a system as barbarous and dreadful as ever stained the character of a
nation — a system begun in avarice, supported in pride, and perpetuated in cruelty. You shed tears
over fallen Hungary, and make the sad story of her wrongs the theme of your poets, statesmen and
orators, till your gallant sons are ready to fly to arms to vindicate her cause against her oppressors;
17
but, in regard to the ten thousand wrongs of the American slave, you would enforce the strictest
silence, and would hail him as an enemy of the nation who dares to make those wrongs the subject
of public discourse! You are all on fire at the mention of liberty for France or for Ireland; but are as
cold as an iceberg at the thought of liberty for the enslaved of America. You discourse eloquently on
the dignity of labor; yet, you sustain a system which, in its very essence, casts a stigma upon labor.
You can bare your bosom to the storm of British artillery to throw off a threepenny tax on tea; and
yet wring the last hard-earned farthing from the grasp of the black laborers of your country. You
profess to believe “that, of one blood, God made all nations of men to dwell on the face of all the
earth,” and hath commanded all men, everywhere to love one another; yet you notoriously hate,
(and glory in your hatred), all men whose skins are not colored like your own. You declare, before
the world, and are understood by the world to declare, that you “hold these truths to be self evident,
that all men are created equal; and are endowed by their Creator with certain inalienable rights; and
that, among these are, life, liberty, and the pursuit of happiness;” and yet, you hold securely, in a
bondage which, according to your own Thomas Jefferson, “is worse than ages of that which your
fathers rose in rebellion to oppose,” a seventh part of the inhabitants of your country.
Fellow-citizens! I will not enlarge further on your national inconsistencies. The existence of slavery
in this country brands your republicanism as a sham, your humanity as a base pretence, and your
Christianity as a lie. It destroys your moral power abroad; it corrupts your politicians at home. It
saps the foundation of religion; it makes your name a hissing, and a bye-word to a mocking earth. It
is the antagonistic force in your government, the only thing that seriously disturbs and endangers
your Union. It fetters your progress; it is the enemy of improvement, the deadly foe of education; it
fosters pride; it breeds insolence; it promotes vice; it shelters crime; it is a curse to the earth that
supports it; and yet, you cling to it, as if it were the sheet anchor of all your hopes. Oh! be warned!
be warned! a horrible reptile is coiled up in your nation’s bosom; the venomous creature is nursing
at the tender breast of your youthful republic; for the love of God, tear away, and fling from you the
hideous monster, and let the weight of twenty millions crush and destroy it forever!
But it is answered in reply to all this, that precisely what I have now denounced is, in fact,
guaranteed and sanctioned by the Constitution of the United States; that the right to hold and to
hunt slaves is a part of that Constitution framed by the illustrious Fathers of this Republic.
Then, I dare to affirm, notwithstanding all I have said before, your fathers stooped, basely stooped
To palter with us in a double sense:
And keep the word of promise to the ear,
But break it to the heart.
18
And instead of being the honest men I have before declared them to be, they were the veriest
imposters that ever practiced on mankind. This is the inevitable conclusion, and from it there is no
escape. But I differ from those who charge this baseness on the framers of the Constitution of the
United States. It is a slander upon their memory, at least, so I believe. There is not time now to
argue the constitutional question at length — nor have I the ability to discuss it as it ought to be
discussed. The subject has been handled with masterly power by Lysander Spooner, Esq., by
William Goodell, by Samuel E. Sewall, Esq., and last, though not least, by Gerritt Smith, Esq. These
gentlemen have, as I think, fully and clearly vindicated the Constitution from any design to support
slavery for an hour.
Fellow-citizens! there is no matter in respect to which, the people of the North have allowed
themselves to be so ruinously imposed upon, as that of the pro-slavery character of the
Constitution. In that instrument I hold there is neither warrant, license, nor sanction of the hateful
thing; but, interpreted as it ought to be interpreted, the Constitution is a GLORIOUS LIBERTY
DOCUMENT. Read its preamble, consider its purposes. Is slavery among them? Is it at the gateway?
or is it in the temple? It is neither. While I do not intend to argue this question on the present
occasion, let me ask, if it be not somewhat singular that, if the Constitution were intended to be, by
its framers and adopters, a slave-holding instrument, why neither slavery, slaveholding, nor slave
can anywhere be found in it. What would be thought of an instrument, drawn up, legally drawn up,
for the purpose of entitling the city of Rochester to a track of land, in which no mention of land was
made? Now, there are certain rules of interpretation, for the proper understanding of all legal
instruments. These rules are well established. They are plain, common-sense rules, such as you and
I, and all of us, can understand and apply, without having passed years in the study of law. I scout
the idea that the question of the constitutionality or unconstitutionality of slavery is not a question
for the people. I hold that every American citizen has a right to form an opinion of the constitution,
and to propagate that opinion, and to use all honorable means to make his opinion the prevailing
one. Without this right, the liberty of an American citizen would be as insecure as that of a
Frenchman. Ex-Vice-President Dallas tells us that the Constitution is an object to which no
American mind can be too attentive, and no American heart too devoted. He further says, the
Constitution, in its words, is plain and intelligible, and is meant for the home-bred, unsophisticated
understandings of our fellow-citizens. Senator Berrien tell us that the Constitution is the
fundamental law, that which controls all others. The charter of our liberties, which every citizen has
a personal interest in understanding thoroughly. The testimony of Senator Breese, Lewis Cass, and
many others that might be named, who are everywhere esteemed as sound lawyers, so regard the
constitution. I take it, therefore, that it is not presumption in a private citizen to form an opinion of
that instrument.
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Now, take the Constitution according to its plain reading, and I defy the presentation of a single proslavery clause in it. On the other hand it will be found to contain principles and purposes, entirely
hostile to the existence of slavery.
I have detained my audience entirely too long already. At some future period I will gladly avail
myself of an opportunity to give this subject a full and fair discussion.
Allow me to say, in conclusion, notwithstanding the dark picture I have this day presented of the
state of the nation, I do not despair of this country. There are forces in operation, which must
inevitably work the downfall of slavery. “The arm of the Lord is not shortened,” and the doom of
slavery is certain. I, therefore, leave off where I began, with hope. While drawing encouragement
from the Declaration of Independence, the great principles it contains, and the genius of American
Institutions, my spirit is also cheered by the obvious tendencies of the age. Nations do not now
stand in the same relation to each other that they did ages ago. No nation can now shut itself up
from the surrounding world, and trot round in the same old path of its fathers without interference.
The time was when such could be done. Long established customs of hurtful character could
formerly fence themselves in, and do their evil work with social impunity. Knowledge was then
confined and enjoyed by the privileged few, and the multitude walked on in mental darkness. But a
change has now come over the affairs of mankind. Walled cities and empires have become
unfashionable. The arm of commerce has borne away the gates of the strong city. Intelligence is
penetrating the darkest corners of the globe. It makes its pathway over and under the sea, as well as
on the earth. Wind, steam, and lightning are its chartered agents. Oceans no longer divide, but link
nations together. From Boston to London is now a holiday excursion. Space is comparatively
annihilated. Thoughts expressed on one side of the Atlantic, are distinctly heard on the other. The
far off and almost fabulous Pacific rolls in grandeur at our feet. The Celestial Empire, the mystery of
ages, is being solved. The fiat of the Almighty, “Let there be Light,” has not yet spent its force. No
abuse, no outrage whether in taste, sport or avarice, can now hide itself from the all-pervading light.
The iron shoe, and crippled foot of China must be seen, in contrast with nature. Africa must rise and
put on her yet unwoven garment. “Ethiopia shall stretch out her hand unto God.” In the fervent
aspirations of William Lloyd Garrison, I say, and let every heart join in saying it:
20
God speed the year of jubilee
The wide world o’er
When from their galling chains set free,
Th’ oppress’d shall vilely bend the knee,
And wear the yoke of tyranny
Like brutes no more.
That year will come, and freedom’s reign,
To man his plundered fights again
Restore.
God speed the day when human blood
Shall cease to flow!
In every clime be understood,
The claims of human brotherhood,
And each return for evil, good,
Not blow for blow;
That day will come all feuds to end.
And change into a faithful friend
Each foe.
God speed the hour, the glorious hour,
When none on earth
Shall exercise a lordly power,
Nor in a tyrant’s presence cower;
But all to manhood’s stature tower,
By equal birth!
That hour will come, to each, to all,
And from his prison-house, the thrall
Go forth.
Until that year, day, hour, arrive,
With head, and heart, and hand I’ll strive,
To break the rod, and rend the gyve,
The spoiler of his prey deprive —
So witness Heaven!
And never from my chosen post,
Whate’er the peril or the cost,
Be driven.
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Source: Frederick Douglass: Selected Speeches and Writings, ed. Philip S. Foner (Chicago: Lawrence Hill, 1999), 188-206;
Frederick Douglass, “What to the Slave Is the Fourth of July?” (1852), The University of Texas at Austin, College of Liberal Arts, Core Texts, https://liberalarts.utexas.edu/coretexts/_files/resources/texts/c/1852%20Douglass%20July%204.pdf
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