the slave to eat the molasses, until the poor fellow is made sick at the very mention of it.  The same mode is sometimes adopted to make the slaves refrain from asking for more food than their regular allowance.  A slave runs through his allowance, and applies for more.  His master is enraged at him; but, not willing to send him off without food, gives him more than is necessary, and compels him to eat it within a given time.  Then, if he complains that he cannot eat it, he is said to be satisfied neither full nor fasting, and is whipped for being hard to please!  I have an abundance of such illustrations of the same principle, drawn from my own observation, but think the cases I have cited sufficient.  The practice is a very common one.

On the first of January, 1834, I left Mr. Covey, and went to live with Mr. William Freeland, who lived about three miles from St. Michael’s.  I soon found Mr. Freeland a very different man from Mr. Covey.  Though not rich, he was what would be called an educated southern gentleman.  Mr. Covey, as I have shown, was a well-trained negro-breaker and slave-driver.  The former (slaveholder though he was) seemed to possess some regard for honor, some reverence for justice, and some respect for humanity.  The latter seemed totally insensible to all such sentiments.  Mr. Freeland had many of the faults peculiar to slaveholders, such as being very passionate and fretful; but I must do him the justice to say, that he was exceedingly free from those degrading vices to which Mr. Covey was constantly addicted.  The one was open and frank, and we always knew where to find him.  The other was a most artful deceiver, and could be understood only by such as were skilful enough to detect his cunningly-devised frauds.  Another advantage I gained in my new master was, he made no pretensions to, or profession of, religion; and this, in my opinion, was truly a great advantage.  I assert most unhesitatingly, that the religion of the south is a mere covering for the most horrid crimes,—­a justifier of the most appalling barbarity,—­a sanctifier of the most hateful frauds,—­and a dark shelter under, which the darkest, foulest, grossest, and most infernal deeds of slaveholders find the strongest protection.  Were I to be again reduced to the chains of slavery, next to that enslavement, I should regard being the slave of a religious master the greatest calamity that could befall me.  For of all slaveholders with whom I have ever met, religious slaveholders are the worst.  I have ever found them the meanest and basest, the most cruel and cowardly, of all others.  It was my unhappy lot not only to belong to a religious slaveholder, but to live in a community of such religionists.  Very near Mr. Freeland lived the Rev. Daniel Weeden, and in the same neighborhood lived the Rev. Rigby Hopkins.  These were members and ministers in the Reformed Methodist Church.  Mr. Weeden owned, among others, a woman slave, whose name I have forgotten.  This woman’s back, for weeks, was kept literally raw, made so by the lash of this merciless, religious wretch.  He used to hire hands.  His maxim was, Behave well or behave ill, it is the duty of a master occasionally to whip a slave, to remind him of his master’s authority.  Such was his theory, and such his practice.