This book was actually written in 1856 by a white woman (a Kentucky slave-owner turned abolitionist), which nearly disqualified it for adoption as my Juneteenth reading this year. However, as it is dedicated “to all persons interested in the cause of freedom,” I deemed it not entirely inappropriate.
Like many similar books of the antebellum era, Griffith’s Autobiography seeks to steal a march on slavery’s sugar-coaters by portraying the peculiar institution as the cruel, treacherous, family-destroying inferno it was. Nothing about this portraiture is controversial today, and modern readers will find it unremarkable, as harrowing as it is. Where Griffith may stand out a bit is in the special pains she takes to show that one of the greatest evils of the slave system was its tendency to undermine Christian belief and practice, for blacks –
‘When I dies, I’ll jist lay down and rot like de worms, and dere wont be no white folks to ‘buse me.’
‘No, there will be no white folks to abuse you in heaven; but God and His angels will love you, if you will do well to get there.’
‘I don’t want to go ther, for God is one of the white people, and, in course, he’d beat [us].’ (pp. 208-209)
– as well as for whites:
To impugn the justice of his Maker’s decrees was a common practice with him. He had so long rejoiced in power, and witnessed the uncomplaining vassalage of slaves, that he began to regard himself as the very highest constituted authority! (p. 235)
It may be objected that Griffith, owing, perhaps, to this religious emphasis, devotes excessive attention to white heroes, called sometimes “prophets” (p. 81) whose eyes are “saint-like” (p. 296); but the objection would be inadmissible. In the first place, given that Griffith’s task is necessarily to inspire white redemption, she never diverts from the context of black suffering. One of her book’s dramatic highpoints is the death of the Christlike “young Master,” which not only fails to yield a promised salvation but is paralleled ingeniously with the wretched martyrdom of a blameless slave. In the second place, the supposedly-heroic white people in the Autobiography are really just exhibiting basic decency. One of them admits, “I deserve no thanks for the performance of my duty” (p. 359), and of another benefactor protagonist-narrator Ann declares, “How beautifully she illustrated, in her single life, the holy ministrations of true womanhood!” (p. 347)
With this last point, Griffith is arguing that fairness toward blacks is not only a Christian imperative but a womanly one. Indeed, she makes the case explicitly (and somewhat self-referentially):
Woman, when once she interests herself in the great cause of humanity, goes to work with an ability and ardor that put to shame the colder and slower action of man. The heart and mind co-work, and thus the woman, as if by the dictate of inspiration, will achieve with a single effort the mighty deed, for the attainment of which men spend years in idle planning. Women have done much, and may yet achieve more toward the emancipation and enfranchisement of the world. The historic pages glitter with the noble acts of heroic womanhood, and histories yet unwritten will, I believe, proclaim the good which they shall yet do. Who but the Maid of Orleans rescued her country? Whose hand but woman’s dealt the merited death-blow to one of France’s bloodiest tyrants? In all times, she has been most loyal to the highest good. Woman has ever been brave! She was the instrument of our redemption, and the early watcher at the tomb of our Lord. To her heart the Savior’s doctrine came with a special welcome message. And I now believe that through her agency will yet come the political ransom of the slaves! God grant it, and speed on the blessed day! (pp. 196-197)
To Christianity and womanhood must be added the founding principles of our nation, to round out the trifecta of Griffith’s inspiration:
In no situation, with no flowery disguises, can the revolting institution be made consistent with the free-agency of man, which we all believe to be the Divine gift. We have been and are cruelly oppressed; why may not we come out with our petition of right, and declare ourselves independent? For this were the infant colonies applauded; who then shall inveigh against us for a practice of the same heroism? Every word contained in their admirable Declaration applies to us. (p. 242)
More often than not, though, American ideals – as well as Christian and womanly ones – do not so much inspire as shame, when reality falls short of them. “Give us no more Fourth of July celebrations,” declares Ann, in an especially gloomy moment, “the rather let us have a Venetian oligarchy.” (p. 375) It is mostly as sources of shame that American ideals appear in this 1856 book, driving home the lesson that shame can be an important engine of progress.
Unlike others of her era, Griffith is as egalitarian as she is opposed to slavery. “‘I do not see why Fred Douglas [sic] is not equal to the best man in the land,’” she proclaims from the mouth of a white abolitionist. “‘Might I not (if it were made a question) prefer uniting my sister’s fate with such a man, even though partially black, to seeing her tied to a low fellow, a wine-bibber, a swearer, a villain, who possessed not one cubit of the stature of true manhood, yet had a complexion as white as snow?’” (p. 79)
Finally, Griffith is an elegant writer and a prescient one:
‘Will my death-hour ever come?’ I asked myself despairingly. ‘Have I not tasted of the worst of life? Is not the poisoned cup drained to its last dregs?’
I fancied that I heard a voice answer, as from the clouds.
‘No, there are a few bitterer drops that must yet be drunk. Press the goblet still closer to your lips.’
I shuddered coldly as the last tones of the imagined voice died away upon the soft night air.
‘Is that,’ I cried, ‘a prophet warning? Comes it to me now that I may gird my soul for the approaching warfare? Let me, then, put on my helmet and buckler, and, like a life-tired soldier, rush headlong into the thickest of the fight, praying that the first bullet may prove a friend and drink my blood!’ (p. 327)