A Memorable Speech: Structure and Stylistic Devices in “What to the Slave is the Fourth of July?” by Frederick Douglass

          

    Mankind has constantly raised questions about what is the nature of reality, which leads to another question, what is the principle of truth. As human beings, to make clear our reality as consciousness in evolution, one must look into the thoughts of the great philosophers and thinkers from the past. As an example, for Socrates a teacher and philosopher in ancient Greece, the process of asking and answering questions lead to the truth; therefore, the source of knowledge. In the same way, for Ralph Waldo Emerson an American poet of the 19th century, “Speech is power: speech is to persuade, to convert, to compel. It is to bring another out of his bad sense into your good sense". Considering these thoughts, one can say that through language society is in communication, and through communication, society can understand their reality. Taking this into account, the power of language relies on how a great communicator instills a thought to persuade a change in reality. This paper examines the impact of an oral discourse used as a tool to convey through language the reality of American Slavery in 1852. This paper aims to show how language shapes a thought that transcends time by examining the structure and the stylistic devices in “What to the Slave is the Fourth of July?” by Frederick Douglass. Based on the "Contour of Communication Method" (Duarte 36), this paper will analyze the logic and arrangement of the text, stylistic devices such as repeated key or theme words, metaphors, analogy, comparisons highlighting contrasting concepts, and/or specific examples of argument as a method to support the interpretation of the theme of freedom from the author´s point of view. This essay represents an attempt to illustrate that oral communication is a powerful and persuasive tool that can initialize a process of change. One can observe through history the seek of the truth by some individuals who have made a long-term difference managing to become influential leaders transcending their thoughts and ideologies throughout time. Frederick Douglass is one such example, from being a runaway slave to becoming an important figure in the United States of America history, as one of the grand advocates of the Abolitionist Movement. His goal was to eradicate African American slavery and, in particular, to seek equality using his powerful oratory.

    In 1852 the abolition of slavery was not fully legal within the United States of America. The country was divided into the Northern and Southern states being the former the free states and the latter the slave states. By 1850 sixteen states were slave-free and fifteen slave states (Reynolds and Jones 1856). Consequently, opposition to slavery begins with the Abolition Movement and its supporters that claimed that slavery was inhuman and degrading treatment. In "My Bondage and My Freedom", Frederick Douglass emphasizes that “ the first work of slavery is to mar and deface those characteristics of its victims which distinguish men from things, and persons from property. Its first aim is to destroy all sense of high moral and religious responsibility”(521-22). With his words, Douglass manages to convey the harsh reality of slavery which is to devalue a human being. Therefore, many abolitionists began the challenging task to change the system of enslavement towards the vision of freedom and equality for all the citizens in America. Bearing this in mind, the members of the Abolition Movement put into effect strategies such as public speaking and written articles. The Constitution of the American Anti-Slavery Society which was formed in Philadelphia on December 4th, 1833 states that “ We shall send forth agents to lift up the voice of remonstrance, of warning, of entreaty, and rebuke. We shall circulate, unsparingly and extensively, anti-slavery tracts and periodicals”(American Anti-Slavery Society 11). As a result, some abolition activists distinguished themselves among their peers due to their influential and effectual approach to others. As part of these distinctive anti-slavery supporters, one can distinguish Frederick Douglass as one of the important orators and civil rights activists in the Abolition Movement.

    Frederick Douglass, from being born as an enslaved man to becoming a self-educated individual, evolved into a renowned speaker due to his persuasive and convincing strategies when delivering a discourse. His approach, which consists of narrating his personal experience as an enslaved, led him to work as an orator by the Massachusetts Anti-Slavery Society from 1841 to 1845 (Leeman et al. 50). Before becoming an important element in the abolitionist movement, Frederick Douglas was a slave for many years. In his autobiography My Bondage and My Freedom, Douglass writes, “more than twenty-one years of my life were consumed in a state of slavery” (518). Even so, during this time of Douglass´s slave life, two key events of truth influenced him. That is to say, Douglass realizes other than slavery there was also freedom. These two important moments were when he decided to self-teach himself how to read and write and when Caleb Bingham´s book "The Columbus Orator" comes into his hands. To begin with, Frederick Douglass recalls the first important moment with the words of his former master Mr. Hugh Auld, “ if you learn him now to read, he´ll want to know how to write; and this accomplished, he´ll be running away with himself.”... His discourse was the first decidedly antislavery lecture to which it had been my lot to listen” (172). As a consequence, Douglass is deeply impacted by the meaning of the words of Mr. Hugh Auld and realizes that the path to freedom is education, for this reason, it increases his determination to learn (173). While Frederick Douglass´s transition of learning, he encounters himself with the book The Columbus Orator from which Douglass explains, “ The dialogues and the speeches were all redolent of the principles of liberty, and poured floods of light on the nature and character of slavery” (187). "The Columbus Orator", a collection of speeches, inspired Douglass and taught him to become a grand orator. He carefully studied the speeches of human rights advocates such as William Pitt, Charles James Fox, and Richard Sheridan. Also, Douglass became fond of the oratory and eloquence within the speeches of Socrates, Ciceron, George Washington, and Napoleon (Colaiaco 11). In other words, for Frederick Douglass, the vision of liberty undertake his thoughts to reality as a result of reading other thinkers´ ideologies. Therefore, Frederick Douglass is immersed with the idea of freedom and decides to escape to the North disguised as a free black sailor. In 1837 he reaches New York City and there he starts a new life with his family, moreover in 1841 finds himself joining the Anti-slavery Movement to become one of its most important advocates. During Douglass´s career in the abolitionist movement, he develops an exceptional ability as an orator, therefore, making a start on delivering anti-slavery discourses to mostly white audiences throughout New England, New York, and the Ohio Valley (Colaiaco 13). Consequently, in 1852 Frederick Douglass is invited by the Rochester Ladies Anti-Slavery Society to deliver a July Fourth speech at Corinthian Hall in Rochester, New York as part of an event celebrating the seventy-sixth anniversary of the Declaration of Independence of the United States (13).In this Independence Day Oration, Douglass takes the opportunity to address "What to the Slave is the Fourth of July?" delivering the reality of slavery in the country and inviting all States and civil society to reappraise the issue of freedom.

    "What to the Slave is the Fourth of July?" is considered to be one of the most important discourses of Frederick Douglass since it strongly criticizes through structure arrangement and stylistic devices the theme of the slave system in North America. James Colaiaco writes of Douglass´s speech preparing in Frederick Douglass and the Fourth of July, “No one more than Douglass understood the power of rhetoric to mold public opinion in a democracy. He wrote to fellow abolitionist Gerrit Smith that he had worked diligently on his speech throughout the last two or three weeks of June”(23). As a result, on July 5, 1852, Frederick Douglass delivers his speech conveying the importance of abolishing slavery seeking to persuade and influence his audience for a change in the present social reality of America, in particular, for equal freedom.

    Let us begin by examining the structure arrangement in "What to the Slave is the Fourth of July?" using the "Countour of Communication Method" by Nancy Duarte. The author says in "Resonate: Present Visual Stories That Transform Audiences" that, “presentations are commonly delivered to persuade an audience to change their minds or behaviors”, and to convey a strong and convincing message to an audience, an orator must appeal to emotion and logic to connect with people (Duarte 4). Duarte explains that a presentation should have a beginning, a middle, and an end, as well as the content of a presentation or speech, should distinctly separate the beginning from the middle and the middle from the end. As the author notes :

Two clear turning points in the presentation´s structure guide the audience through the content … The first is the call to adventure – this should show the audience a gap between what is and what could be … The second turning point is the call to action, which identifies what the audience needs to do or how they need to change. (36)

    In other words, the two turning points – the call to adventure and the call to action – are the markings that engage the audience. Duarte continues by explaining, “Each presentation concludes with a vivid description of the new bliss that´s created when your audience adopts your proposed idea”(36). According to Duarte, a presentation or a speech can not be a straightforward approach as it can lack emotion since the orator has to have the ability to create a message and cause an echoing change within the audience (4). Therefore, Duarte´s "Communication Countour Method" proposes to guide an audience through a structured presentation using alternations of what is and what could it be to create a more powerful address. In other words, this method contrasts reality with hope. Additionally, Nancy Duarte uses together with the Communication Contour Method a diagram called the Sparkline to visualize graphically the contrasting contour of a presentation (46-47).

    Having defined the "Communication Contour Method", the next part of this paper will apply this method to the arrangement of the speech "What to the Slave is the Fourth of July?". Also, the findings of stylistic devices in the passages that are considered punctual to the concepts of what is (reality) and what could be (hope), are explained. Let us begin by saying that the speech consists of three sections together with two turning points organized in the following way. First, the beginning of the speech consists of an introduction together with a historical narrative to establish what is. Then the middle of the speech covers alternations of what could be and what is. Next, one can observe the second turning point – call to action. Finally, the speech concludes with the new bliss. 

    According to Nancy Duarte, the beginning of a presentation introduces the audience´s reality by setting the baseline of what is. Here historical information may be used to explain the past and current events of what is (38). Let us begin with the first section in speech. Frederick Douglass opens his discourse with a humble tone. Douglass appeals to feelings and emotions in such a way to emphasize that he is truthful with his audience. He explains that “A feeling has crept over me, quite unfavorable to the exercise of my limited powers of speech” and “little experience … in addressing public meetings.” Further, he draws a contrast between freedom and slavery by stating, “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”(Douglass 57-8). Douglass tries to maintain the audience´s interest by recalling that although he may not be considered the most distinguished of speakers, due to his resiliency and desire for freedom, he is at that moment before them. After the introduction, the author moves to the narrative part of the speech where he draws a contrast between the past and present of America´s history. Douglass starts reminding the audience that in 1776 America was not free and that the founder fathers “... saw themselves treated with sovereign indifference, coldness, and scorn ...” and “... felt themselves the victims of grievous wrong...”(60-1). Yet, despite they were under the British Crown, they fought against oppression and obtained their freedom from the English government. Then Douglass continues contrasting the actions made by the founding fathers against the indifference of the politicians of the time. For instance, Douglass says,

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 ... How circumspect, exact and proportionate were all their movements! How unlike the politicians of an hour!”(64).

Here, the author uses repetition with the word “how” to compare the opposing attitudes of the Americans of the past with the Americans of the present creating a mental image to the audience. Next, Douglass connects the idea of the present by saying that he wishes to leave the story of the past to deal with the present. He foreshadows the intention of his purpose by saying,” 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”(65). At this point in the speech, one can find the first turning point which is the call to adventure. Nancy Duarte describes this shift, “ The call to adventure asks the audience to jump into a situation, that unbeknownst to them requires their attention and action”(Duarte 38). In other words, to convey an idea to the people in order to reshape their way of thinking. Frederick Douglass delivers this idea as follows: “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”(66). The author tries to persuade and convince the audience to continue the work initiated by their founder fathers which are to pursue equality for all American Citizens.

    The second section of the speech begins in the middle. This segment is divided by alternations of the terms of "what could be" and "what is". Nancy Duarte explains that this interchange builds more highly attention within an audience. When an audience listens to a speech or presentation they try to look for a resemblance or differences between their point of view and the orator. Duarte writes, “ Oppositional content is stimulating; familiar content is comforting. Together, these two types of content produce forward movement”(40). Therefore, the orator must understand his audience to deliver effectively his message. In this part of the speech, Frederick Douglass uses contrasts to deliver the reality of American Slavery. Douglass begins with rhetorical questions to make the first alternation of the terms what could be and what is. He asks the audience,

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 (67-8).

The author uses these rhetorical questions to emphasize that he does not participate in the celebration of national independence, because he belongs to the minority group of African Americans. Douglass´s purpose is not to receive an answer to his questions, but instead to add an effect in the audience causing them to reason why was he invited. Then, Douglass suggests if they knew, then everything would be easier for him. With this passage, Douglass draws an argumentation of what could be to produce a connection with what is. Following this, Frederick Douglass continues his speech by introducing what is with the thesis statement of the speech which is American Slavery. He moves through the speech mentioning that America has not kept the promise of equality and freedom for all its citizens and claims that he will be the voice of the enslaved. Douglass says,

America is false to the past, false to the present, and solemnly binds herself to be false to the future … 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!(69).

    Moreover, in this excerpt, the speaker employs the use of repetition to emphasize that slavery is a reality in America and that all has to be done to abolish it. In the next section, Douglass continues by claiming that an enslaved is a man. For example, Douglass says, “Must I undertake to prove that a slave is a man? That point is conceded already. Nobody doubts it. The slaveholders themselves acknowledge it in the enactment of laws for their government”(70). The author employs the rhetorical device of paralipsis to claim that an enslaved is a man by arguing that it is obvious and does not require an argumentation (Besel and Duffy 9). Furthermore, Frederick Douglass enumerates a list of working activities, professions, and different roles within the family unit to indicate that slaves are indeed men (71). Now, this sets the stage to argue the next shift to what could be. Once again, Frederick Douglass employs rhetorical questions to claim that if an enslaved is a man he has a right to liberty. The author exclaims, “Would you have me argue that man is entitled to liberty? that he is the rightful owner of his own body? “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?”(71). Here, Douglass delivers these questions to give voice to the enslaved demanding their freedom as American men. Moving on to the next sequence of what is, Douglass describes the abuses that an enslaved goes through. The author describes,

… 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 burn their flesh, to starve them into obedience … (71).

    In the previous passage, the speaker moves from one repetition to another to emphasize the wrong practices given to the slave men by exposing valid reasons to abolish slavery. In the following sequence of what could be, Douglass explains that a change must be made to end with the slaveholding in America. The authors emphasize that “ 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 conscience of the nation must be roused … “(71-2). He delivers this message by using contrasting words and imagery so that the audience appeals to his request. Following the next sequence of what is, Frederick Douglass presents the title of his speech through a rhetorical question: “ What, to the American Slave, is your 4th of July?”. Then Douglass proceeds to answer the question by saying, “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”(72). Accordingly, Douglass resorts to the hypophora, a technique of argument that consists of asking questions and answering them (Lanham 193). Through this technique, Douglass affirms the marginal status of the enslaved from his personal experience. Moreover, the speech as it goes introduces the theme of the Internal Slave Trade. Frederick Douglass explicitly refers to this slave system as an abominable practice by detailing the indignities that the enslaved people endure. He describes, “Here you will see men and women reared like swine for the market … 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”(73). Here the author appeals to the analogy by comparing the enslaved to “swine” and “food” to portray that the slave system is unethical and inhuman. Frederick Douglass continues arguing that the Fugitive Slave Law nationalized slavery in America. Douglass holds responsible for this to the state government institutions for enforcing a law that is oppressive to colored American citizens. Douglass repeatedly observes, “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” (77). In this passage, Douglass employs the adjectives “shameless”, “cunning” and “diabolic” to give emphasis that this regulation set by the American government is applied only to the vulnerable. At this point in the speech, the author moves on to the next alternation of what could be. Here, Frederick Douglass argues the church´s responsibility for its indifference by not taking action against slavery. For example, Douglass says,“ 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”(78). Here, employing the adverbs “stupidly” and “wickedly” to reinforce the improper conduct of religious institutions. Following the next sequence of what is, Frederick Douglass insists that the religious institutions hold power in society, therefore; they can aptly support the abolition movement. For instance, Douglass connects his statement with the following anaphora to reinforce the previous claim, “ 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”(81). With this in mind, Frederick Douglass calls upon all the religious institutions to use their power against slaveholding so “the whole system of crime and blood would be scattered to the winds”(81). Douglass implies through this metaphor the next sequence of what could be if those in power perform an effective effort to end slave-holding. Frederick Douglass continues the speech by saying that even though the mass religious institutions are not taking action, there are exceptions, and feels grateful for this. Douglass does so by introducing the next sequence of what is by mentioning supporters of the abolition of slavery through this passage, “ 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” (83). By using the phrase “shining examples”, Douglass stages the next sequence of what could be. Federick Douglass employs a comparison between the religious institutions in England and in America to portray the importance of assuming a supportive position against slave-holding. For example, Douglas says,

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. (84-5)

    In this passage, Douglass uses chiasmic structure (Lanham 33) to present an argumentation of "what could be" if the church supports the abolition movement. As the speech unfolds, Frederick Douglass questions The Constitution of the United States in the next sequence of what is. Douglass draws a comparison between the American ideals stated in The Constitution with the present reality of America´s values. For instance, Douglass asserts his observation by expressing, “You discourse eloquently on the dignity of labor; yet, you sustain a system which, in its very essence, casts a stigma upon labor” (86). In the previous passage, Douglass points out the social contrasts in the laws of America by comparing “dignity of labor” with “a stigma upon labor” to emphasize that the government must guarantee the rights of its citizens.

Let us now look to the second turning point of "What is to the Slave the Fourth of July?". Nancy Duarte explains that “ the second turning point is the call to action, which identifies what the audience needs to do or how they need to change”(36). Furthermore, the second turning point announces the conclusion of a presentation. Frederick Douglass introduces the call to action through arguments related to the interpretation of the Constitution of the United States. Douglass claims that in the Constitution there is no justification for the continuation of the slavery system since the document does not mention slaveholding. In Douglass´s words, “ ... 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”(88). In the previous passage, the author uses repetition to emphasize his argument as a means to convince others that the slave system must be abolished. Likewise, Douglass encourages the listeners to look thoroughly into the Constitution serving as a common ground in supporting their viewpoints. Bearing this in mind, Douglass proposes a call to action 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.”(89). Here, Douglass employs repetition using the word “opinion” as a key tool to place emphasis on the importance of freedom of expression as a fundamental right. Finally, Federick Douglass ends his speech by leading his audience between "what is" and "what could be" to "the new bliss". The new bliss is “ … an ending that describes an inspirational, blissful world … [to] show the audience that the reward will be worth their effort … “(Duarte 44). Given that, Frederick Douglass reflects on the principles of the "Declaration of Independence" and looks into the future of the nation. Douglass expresses his belief that the principles and values stated in the "Declaration of Independence" are the hope of freedom for the enslaved. Accordingly, Douglass relies on changes over time by focusing on the evolution and progress of humankind. The author writes, “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”(90). Here, Douglass uses metaphor to convey a lively impression of progress throughout America and the world, in other words, to encourage the audience not to give up hope and not to give up the thought of a free nation.

    Essentially, Federick Douglass delivers an effective speech through structure arrangement and stylistic devices. As stated in the introduction, the "Communication Countour Method "by Nancy Duarte was used to examine the structure of the text. Interestingly, Douglass´s speech moves between "what is" and "what could be" creating a “contour” highlighting with facts the truth of American Slavery in 1852. Thereby, Frederick Douglass´s speech continually changes between reality and hope. The author introduces these oppositions through themes such as bondage/freedom, past-present/future, church upholding slavery/church abolishing slavery, stigma upon labor/dignity of labor to present a clear argument against slave-holding. Moreover, Douglass relies on personal experience as a previously enslaved man to speak out against bondage appealing to the audience's consciousness by managing the use of stylistic devices. Douglass persuades his audience to reconsider their views of freedom by employing the use of rhetorical questions, anaphora, comparison, chiasmic structure, hypophora, imagery, repetition, and metaphor. The importance of these stylistic strategies is that they provide emphasis and clarity of an idea. For instance, Frederick Douglass employs rhetorical questions to point out that African Americans are not included in the celebration of freedom. As an example, Douglass asks, “ 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?”(67). This strategy resonates in the audience´s personal value system, in other words, causes reasoning in people that freedom in America is not equal for all its citizens.

    All things considered, Frederick Douglass´s 1852 Fourth of July speech endures over time. Douglass´s effective usage of structure arrangement and stylistic devices heightened the awareness of the American Slavery issue. Through his memorable speech, "What is for the Slave the Fourth of July?", Federick Douglass manages to communicate his goal of slave-holding abolition by creating a movement for change - from oppression to freedom.

Works Cited

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Colaiaco, James. Frederick Douglass and The Fourth of July. New York: Palgrave Macmillan, 2006.

Douglass, Frederick, John R. McKivigan (Ed.) and Julie Husband (Ed.).The Speeches of Frederick        Douglass. A Critical Edition. London (US): Yale University Press, 2018. Web. Retrieved 24 Jan.             2020, from www.degruyter.com/view/product/523772

Douglass, Frederick, and James McCune Smith.My Bondage and My Freedom. The Floating Press,2009.EBSCOhost, search.ebscohost.com/login.aspxdirect=true&db=nlebk&AN=330723&site=ehost-live.

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Duffy Bernard K., Besel, Richard D. Recollection, Regret, and Foreboding in Frederick Douglass's Fourth of July Orations of 1852 and 1875. Published in Making Connections: Interdisciplinary Approaches to Cultural Diversity, Volume 12, Issue 1, January 1, 2011, pages 4-15.

Lanham, Richard A. A Handlist of Rhetorical Terms. 2nd.ed.University of California Press,1991.

Leeman, Richard W, and Bernard K Duffy.The Will of a People: A Critical Anthology of Great African American Speeches.Southern Illinois University Press, 2012. Project MUSE. muse.jhu.edu/book/13806.

Reynolds, William C, and J. C Jones.Reynolds's political map of the United States, designed to exhibit the comparative area of the free and slave states and the territory open to slavery or freedom by the repeal of the Missouri Compromise. New York: Wm. C. Reynolds and J.C. Jones, 1856. Map. Retrieved from the Library of Congress, <www.loc.gov/item/2003627003/>.