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Adventure of a slave story
Essays on the life of frederick douglass
Literal analysis of the life of Frederick Douglass
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Frederick Douglass's journey, as documented in the Narrative of the Life of an American Slave, is one that not only faces societal and physical obstacles, it also deals with spiritual obstacles he must overcome to gain a holistic sense of freedom. The major spiritual obstacle that Douglass contends with repeatedly throughout the Narrative is deceptive trait of piety. However, the more Douglass comes in contact with the pious, through a keen sensitivity for understanding people's affect it becomes quite apparent to him that piety is negative quality for one to possess. In Narrative of the life of an American Slave, Frederick Douglass, through the use of various characters, literary symbols and techniques, depicts the piety as a poisonous quality that infects the heart of religious slaveholders making empathy for slaves impossible and justifying immensely cruel treatment of slaves. The city of St. Michael is a very important in the schematics of the Narrative, because it is clearly a metaphor for the falsity of piousness that Douglass encounters. St. Michael, simply by its name evokes ideas of holiness however this city posses little semblance to a holy place. The city of St. Michael is located in the county of Talbot County, which Douglass describes as being a place “that killing a slave, or any colored person is not a crime.. either by the courts or by the community” (40). Douglass then tells numerous of stories of slaves that were killed in the city of St. Michael including Mr. Gore's malicious murdering of Denby, Thomas Lanman's killing of two slaves, and Mrs. Hicks brutal murder of Douglass's wife's cousin (40). This oxymoronic combination of a city with such a sanctified name as St. Michael and the actual atrocity that... ... middle of paper ... ... of Edward Covey and Thomas Auld, Douglass reveals source his immensely deplorable connotation of the word piety. Works Cited Carter, J. Kameron. "Race, Religion, and the Contradictions of Identity: A Theological Engagement with Douglass's 1845narrative." Modern Theology 21.1 (2005): 37-65. Print. Douglass, Frederick. Narrative of the Life of Frederick Douglass, an American Slave. New York.Signet Classics, 2005. Print. Ferguson, SallyAnn H. "Christian Violence and the Slave Narrative." Duke University Press, 1996. 297. Vol. 68. Print Keller, Ralph A. "Methodist Newspapers and the Fugitive Slave Law: A New Perspective for the Slavery Crisis in the North." Church History 43.3 (1974): 319-39.JSTOR. http://www.jstor.org/stable/3163755 Matlack, James. "The Autobiographies of Frederick Douglass." Phylon (1960-) 40.1 (1979): 15- 28. Print.
Frederick Douglass, an African American social reformer who escaped from slavery, in his autobiography “Narrative of the Life of Frederick Douglass, an American Slave, Written by Himself,” denotes the perilous life of a slave in the South. Through syntax, Douglass is able to persuade his readers to support the abolitionist movement as his writing transitions from shifting sentence lengths to parallel structure and finally to varying uses of punctuation. Douglass begins his memoir with a combination of long and short sentences that serve to effectively depict life his life as a slave. This depiction is significant because it illustrates the treatment of slaves in the south allows his audience to despise the horrors of slavery. In addition, this
DeLombard, Jeannie. “Eye-Witness to the Cruelty.” Southern Violence and Northern Testimony in Frederick Douglass’s 1845. Scholarly Journal. eLibrary. Web. 27 February 2014.
I began the research for this paper looking to write about Frederick Douglass’ drive to start his abolitionist paper The North Star. What I then found in my research was the writings of a man I had never before heard of, Martin R. Delaney. Delaney and Douglass were co-editors of the paper for its first four years, therefore partners in the abolitionist battle. Yet I found that despite this partnership these men actually held many differing opinions that ultimately drove them apart.
Lawrence J. Friedman: Gregarious Saints: Self and Community in American Abolitionists, 1830-1870. Cambridge, Mass., 1982.
...adiction to American religious ideals of pure, peaceable and impartial conduct. In being a devout man Master Thomas would convert many in the name of the church. His home even became the home of preachers to hold meetings and sermons. Nevertheless, this did not change his demeanor towards his slaves. For all his pious actions, inside Thomas was a vicious man who whipped, beat, and disowned his slaves in a warp sense of duty to the church and god, “Here was a recently-converted man, holding on upon the mother, and at the same time turning out her helpless child, to starve and die!”
*Frederick Douglass, "Narrative of the Life Of Frederick Douglass," in The Classic Slave Narratives, ed. Henry Louis Gates, Jr. (New York: Penguin Books, 1987)
Douglass, Frederick. “The Narrative of the Life of Frederick Douglass.” The Classic Slave Narratives. Ed. Henry Louis Gates Jr. New York: Penguin Group, 1987.
One example is Douglass talking about Mr. Covey. Even though he seems to be one of most devoted Christians its all an act. But in Convoy case he isn’t just a hypocrite, he actually thinks he is a Christian. ‘Douglass refused to pray with a man who believes owning a slave is a righteous thing to do, and this had Convey completely confused” (Wishart). Douglass relates biblical and Christian knowledge to his feeling about the inherent wrong of slavery and could never pray with someone who perpetuates
“I WAS born,” Douglass begins “in Tuckahoe, near Hillsborough, and about twelve miles from Easton, in Talbot county, Maryland (Douglass 1). Despite being aware of his birthplace, Douglass has “no accurate information” of his age. According to Douglass, his experience was typical of the slave. “By far the larger part of slaves know as little of their ages as horses know of theirs.” Slaves had no true concept of time aside from “planting-time, harvest-time, cherry-time, spring-time, [and] fall-time” (Douglass 1). Douglass is able to contrast the slave experience with the white children who knew their ages. “I could not tell why,” Douglass states, “I ought to be deprived of the same privilege” (Douglass 1).Douglass continues to demonstrate the dehumanizing effects of slavery through the interactions he had with his own mother. “My mother and I were separated when I was but an infant¬¬—before I knew her as my mother” (Douglass 1). Douglass refers to the separation as a “common custom” and the separation makes it difficult for a mother and her child to develop any relationship. “I received the tidings of her death,” Douglass states, “with much the same emotions I should have probably felt at the death of a
Douglass moves to attack the Christian beliefs of the American people, showing the great discrepancies between the ideals held in the Christian faith and the ideals held by slaveowners. Christians avoidance of abolishing slavery, yet worshipping a loving and peaceful God, may be the worse crime of them all. Douglass explains the hypocrisy of the American people by choosing to continue slavery while claiming the benevolent principles embedded in the Bible. At the moment he gives this speech, “they are thanking God for the enjoyment of civil and religious liberty, yet they are utterly silent in respect to a law which robs religion of its chief significance” (Douglass 12). The American people acknowledge and thank God for their freedoms, yet purposefully
In, “The Narrative of the life of Frederick Douglass”, readers get a first person perspective on slavery in the South before the Civil War. The author, Frederick Douglass, taught himself how to read and write, and was able to share his story to show the evils of slavery, not only in regard to the slaves, but with regard to masters, as well. Throughout Douglass’ autobiography, he shares his disgust with how slavery would corrupt people and change their whole entire persona. He uses ethos, logos, and pathos to help establish his credibility, and enlighten his readers about what changes needed to be made.
However, through rhetorical devices, Douglass demonstrates how slavery also had a degrading influence on slaveholders and thus shows its corrupting nature. Specifically, he contrasts the shift in Sophia Auld’s character through antithesis and metaphor after being exposed to slavery. Before Mrs. Auld’s corruption, Douglass described his master by claiming, “Her face was made of heavenly smiles, and her voice of tranquil music” (32). Through metaphor, Douglass makes her sound like an angel with “heavenly smiles.” Angels are commonly associated with pureness and therefore by making this metaphor Douglass associates Mrs. Auld as originally being pure. However, he then juxtaposes this idea when he claims she has received the “fatal poison of irresponsible power”(32) also known to him as being a slave master. He explains her new characteristics by stating, “That cheerful eye, under the influence of slavery, soon became red with rage; that voice, made of all sweet accord, changed to one of harsh and horrid discord; and that angelic face gave place to that of a demon”(32-33). Through metaphor and antithesis, Douglass shows how she shifts from being an angel to a demon. The metaphor associates Mrs. Auld with satan and the antithesis makes her list of changing features appear extensive. Through these rhetorical devices, Douglass is able to emphasize the abruptness of her change in character due to her experience around slavery. By explaining this personal experience in his narrative, Douglass shows to his audience the unexpected negatives of slavery and how it not only dehumanizes slaves, but masters as well. This most likely would have given Northern abolitionists stronger reasons to push for Douglass’s goal of
Douglass, Frederick. “Narrative of the Life of Frederick Douglass, An American Slave: Written by Himself (ed. John Blassingame) Yale University Press, 2001.
Douglass, Frederick. Narrative of the Life of Frederick Douglass: An American Slave. Professor David Hennessy, 1845.
Douglas, Frederick. Narrative of the life of Frederick Douglass, an American Slave (The Harper Single Volume American Literature 3rd edition) 1845:p.1017-1081