“The extraordinary excitement produced by Uncle Tom’s Cabin will, we hope, prepare the public of Great Britain and America for this lively book of travels by a real fugitive slave. Though he never had a day’s schooling in his life, he has produced a literary work not unworthy of a highly educated gentleman. Our readers will find in these letters much instruction, not a little entertainment, and the beatings of a manly heart, on behalf of a downtrodden race, with which they will not fail to sympathise.” —The Eclectic.

“When he writes on the wrongs of his race, or the events of his own career, he is always interesting or amusing.” —The Athenæum.

“The appearance of this book is too remarkable a literary event to pass without a notice. At the moment when attention in this country is directed to the state of the coloured people in America, the book appears with additional advantage; if nothing else were attained by its publication, it is well to have another proof of the capability of the Negro intellect. Altogether Mr. Brown has written a pleasing and amusing volume. Contrasted with the caricature and bombast of his white countrymen, Mr. Willis’s description of ‘People he has met,’ a comparison suggested by the similarity of the title, it is both in intellect and in style a superior performance, and we are glad to bear this testimony to the literary merit of a work by a negro author.” —The Literary Gazette.

“That a man who was a slave for the first twenty years of his life, and who has never had a day’s schooling, should produce such a book as this, cannot but astonish those who speak disparagingly of the African race.” —The Weekly News and Chronicle.

“This remarkable book of a remarkable man cannot fail to add to the practical protests already entered in Britain against the absolute bondage of 3,000,000 of our fellow creatures. The impression of a self-educated son of slavery here set forth, must hasten the period when the senseless and impious denial of common claims to a common humanity, on the score of colour, shall be scouted with scorn in every civilised and Christian country. And when this shall be attained, among the means of destruction of the hideous abomination, his compatriots will remember with respect and gratitude the doings and sayings of William Wells Brown. The volume consists of a sufficient variety of scenes, persons, arguments, inferences, speculations, and opinions, to satisfy and amuse the most exigeant of those who read pour se desennuyer; while those who look deeper into things, and view with anxious hope the progress of nations and of mankind, will feel that the good cause of humanity and freedom, of Christianity, enlightenment, and brotherhood, cannot fail to be served by such a book as this.” —Morning Advertiser.

“He writes with ease and ability, and his intelligent observations upon the great question to which he has devoted and is devoting his life, will be read with interest, and will command influence and respect.” —Daily News.

Mr. Brown is most assiduous in his studies even at the present time. The following extract from his writings will show how he spends most of his leisure hours:

“It was eight o’clock before I reached my lodgings. Although fatigued by the day’s exertions, I again resumed the reading of Roscoe’s Leo X, and had nearly finished seventy-three pages, when the clock on St. Martin’s Church apprised me that it was two. He who escapes from slavery at the age of twenty years without any education, as did the writer of this letter, must read when others are asleep, if he would catch up with the rest of the world. ‘To be wise,’ says Pope, ‘is but to know how little can be known.’ The true searcher after truth and knowledge is always like a child; although gaining strength from year to year, he still ‘learns to labour and to wait.’ The field of labour is ever expanding before him, reminding him that he has yet more to learn; teaching him that he is nothing more than a child in knowledge, and inviting him onward with a thousand varied charms. The son may take possession of the father’s goods at his death, but he cannot inherit with the property the father’s cultivated mind. He may put on the father’s old coat, but that is all; the immortal mind of the first wearer has gone to the tomb. Property may be bequeathed but knowledge cannot. Then let him who would be useful in his generation be up and doing. Like the Chinese student who learned perseverance from the woman whom he saw trying to rub a crowbar into a needle, so should we take the experience of the past to lighten our feet through the paths of the future.”

The following testimonial to Mr. Brown’s abilities, from an American journal of which Frederick Douglas is editor, shows that his talents are highly appreciated in that country:

“We have the pleasure to lay before our readers another interesting letter from W. Wells Brown. We rejoice to find our friend still persevering in the pursuit of knowledge, and still more do we rejoice to find such marked evidence of his rapid progress as his several letters afford. But a few years ago he was a despised, degraded, whip-scarred slave, knowing nothing of letters; and now we find him writing accounts of his travels in a distant land, of which a man reared under the most favourable educational advantages might be proud.”

We should have said that it was Mr. Brown’s intention to have returned to the United States to his family ere this. But the passage of the infamous “Fugitive Slave Law” prevented his returning.

Mr. Brown’s wife died in Buffalo N.Y. in Jan. 1851. He has two daughters who are now in this country, being trained for teachers. Of course we need not add that for their education they are entirely dependent on their father’s exertions. During last year, the Rev. Edward Hore, of Ramsgate, through a willingness to assist Mr. Brown in returning to the United States, wrote to his former owner, and offered him £50, if he would relinquish all claim to him, and furnish the fugitive with papers of emancipation, but the following note from the slaveowner speaks for itself:

St. Louis, Feb. 16th, 1852.

Rev. sir—I received your note, dated Jan. 6th, concerning a runaway slave of mine now known by the name of William Wells Brown. You state that I offered to take three hundred and twenty five dollars for him, and give him free papers, in 1848. I did so then, but since that time the laws of the United States are materially changed. The Fugitive Slave Bill has passed since then. I can now take him anywhere in the United States, and I have everything arranged for his arrest if he lands at any port in the United States. But I will give him papers of emancipation, properly authenticated by our statutes, for the sum of five hundred dollars (or £100) that will make him as free as any white person. If this suits your views, you can let me know, and I will have the papers made out and forwarded to Boston, to Joseph Gruley, of the firm of Charles Wilkins and Co., 33, Long Wharf. The money must be paid before the papers are handed over to your agent.

Respectfully your obedient servant,

Enoch Price.

To the Rev. Edward Hore.

“We hold these truths to be self-evident: that all men are created equal; that they are endowed by their Creator with certain inalienable rights, and that among these are life, liberty, and the pursuit of happiness.”

Clotel

Or, The President’s Daughter: A Narrative of Slave Life in the United States

I

The Negro Sale

Why stands she near the auction stand,
That girl so young and fair?
What brings her to this dismal place,
Why stands she weeping there?

With the growing population of slaves in the Southern States of America, there is a fearful increase of half whites, most of whose fathers are slaveowners and their mothers slaves. Society does not frown upon the man who sits with his mulatto child upon his knee, whilst its mother stands a slave behind his chair. The late Henry Clay, some years since, predicted that the abolition of negro slavery would be brought about by the amalgamation of the races. John Randolph, a distinguished slaveholder of Virginia, and a prominent statesman, said in a speech in the legislature of his native state, that “the blood of the first American statesmen coursed through the veins of the slave of the South.” In all the cities and towns of the slave states, the real negro, or clear black, does not amount to more than one in every four of the slave population. This fact is, of itself, the best evidence of the degraded and immoral condition of the relation of master and slave in the United States of America.

In all the slave states, the law says: “Slaves shall be deemed, sold, taken, reputed, and adjudged in law to be chattels personal in the hands of their owners and possessors, and their executors, administrators and assigns, to all intents, constructions, and purposes whatsoever.” A slave is one who is in the power of a master to whom he belongs. The master may sell him, dispose of his person, his industry, and his labour. He can do nothing, possess nothing, nor acquire anything, but what must belong to his master. The slave is entirely subject to the will of his master, who may correct and chastise him, though not with unusual rigour, or so as to maim and mutilate him, or expose him to the danger of loss of life, or to cause his death. “The slave, to remain a slave, must be sensible that there is no appeal from his master.” Where the slave is placed by law entirely under the control of the man who claims him, body and soul, as property, what else could be expected than the most depraved social condition? The marriage relation, the oldest and most sacred institution given to man by his Creator, is unknown and unrecognised in the slave laws of the United States. Would that we could say that the moral and religious teaching in the slave states were better than the laws; but, alas! we cannot. A few years since, some slaveholders became a little uneasy in their minds about the rightfulness of permitting slaves to take to themselves husbands and wives, while they still had others living, and applied to their religious teachers for advice; and the following will show how this grave and important subject was treated:

“Is a servant, whose husband or wife has been sold by his or her master into a distant country, to be permitted to marry again?”

The query was referred to a committee, who made the following report; which, after discussion, was adopted:

“That, in view of the circumstances in which servants in this country are placed, the committee are unanimous in the opinion, that it is better to permit servants thus circumstanced to take another husband or wife.”

Such was the answer from a committee of the “Shiloh Baptist Association;” and instead of receiving light, those who asked the question were plunged into deeper darkness!

A similar question was put to the “Savannah River Association,” and the answer, as the following will show, did not materially differ from the one we have already given:

“Whether, in a case of involuntary separation, of such a character as to preclude all prospect of future intercourse, the parties ought to be allowed to marry again.”

Answer:

“That such separation among persons situated as our slaves are, is civilly a separation by death; and they believe that, in the sight of God, it would be so viewed. To forbid second marriages in such cases would be to expose the parties, not only to stronger hardships and strong temptation, but to church-censure for acting in obedience to their masters, who cannot be expected to acquiesce in a regulation at variance with justice to the slaves, and to the spirit of that command which regulates marriage among Christians. The slaves are not free agents; and a dissolution by death is not more entirely without their consent, and beyond their control than by such separation.”

Although marriage, as the above indicates, is a matter which the slaveholders do not think is of any importance, or of any binding force with their slaves; yet it would be doing that degraded class an injustice, not to acknowledge that many of them do regard it as a sacred obligation, and show a willingness to obey the commands of God on this subject. Marriage is, indeed, the first and most important institution of human existence—the foundation of all civilisation and culture—the root of church and state. It is the most intimate covenant of heart formed among mankind; and for many persons the only relation in which they feel the true sentiments of humanity. It gives scope for every human virtue, since each of these is developed from the love and confidence which here predominate. It unites all which ennobles and beautifies life—sympathy, kindness of will and deed, gratitude, devotion, and every delicate, intimate feeling. As the only asylum for true education, it is the first and last sanctuary of human culture. As husband and wife through each other become conscious of complete humanity, and every human feeling, and every human virtue; so children, at their first awakening in the fond covenant of love between parents, both of whom are tenderly concerned for the same object, find an image of complete humanity leagued in free love. The spirit of love which prevails between them acts with creative power upon the young mind, and awakens every germ of goodness within it. This invisible and incalculable influence of parental life acts more upon the child than all the efforts of education, whether by means of instruction, precept, or exhortation. If this be a true picture of the vast influence for good of the institution of marriage, what must be the moral degradation of that people to whom marriage is denied? Not content with depriving them of all the higher and holier enjoyments of this relation, by degrading and darkening their souls, the slaveholder denies to his victim even that slight alleviation of his misery which would result from the marriage relation being protected by law and public opinion. Such is the influence of slavery in the United States, that the ministers of religion, even in the so-called free states, are the mere echoes, instead of the correctors, of public sentiment.

We have thought it advisable to show that the present system of chattel slavery in America undermines the entire social condition of man, so as to prepare the reader for the following narrative of slave life, in that otherwise happy and prosperous country.

In all the large towns in the Southern States, there is a class of slaves who are permitted to hire their time of their owners, and for which they pay a high price. These are mulatto women, or quadroons, as they are familiarly known, and are distinguished for their fascinating beauty. The handsomest usually pays the highest price for her time. Many of these women are the favourites of persons who furnish them with the means of paying their owners, and not a few are dressed in the most extravagant manner. Reader, when you take into consideration the fact that amongst the slave population no safeguard is thrown around virtue, and no inducement held out to slave women to be chaste, you will not be surprised when we tell you that immorality and vice pervade the cities of the Southern States in a manner unknown in the cities and towns of the Northern States. Indeed most of the slave women have no higher aspiration than that of becoming the finely-dressed mistress of some white man. And at negro balls and parties, this class of women usually cut the greatest figure.

At the close of the year ———, the following advertisement appeared in a newspaper published in Richmond, the capital of the state of Virginia: “Notice: Thirty-eight negroes will be offered for sale on Monday, November 10th, at twelve o’clock, being the entire stock of the late John Graves, Esq. The negroes are in good condition, some of them very prime; among them are several mechanics, able-bodied field hands, ploughboys, and women with children at the breast, and some of them very prolific in their generating qualities, affording a rare opportunity to anyone who wishes to raise a strong and healthy lot of servants for their own use. Also several mulatto girls of rare personal qualities: two of them very superior. Any gentleman or lady wishing to purchase, can take any of the above slaves on trial for a week, for which no charge will be made.” Amongst the above slaves to be sold were Currer and her two daughters, Clotel and Althesa; the latter were the girls spoken of in the advertisement as “very superior.” Currer was a bright mulatto, and of prepossessing appearance, though then nearly forty years of age. She had hired her time for more than twenty years, during which time she had lived in Richmond. In her younger days Currer had been the housekeeper of a young slaveholder; but of later years had been a laundress or washerwoman, and was considered to be a woman of great taste in getting up linen. The gentleman for whom she had kept house was Thomas Jefferson, by whom she had two daughters. Jefferson being called to Washington to fill a government appointment, Currer was left behind, and thus she took herself to the business of washing, by which means she paid her master, Mr. Graves, and supported herself and two children. At the time of the decease of her master, Currer’s daughters, Clotel and Althesa, were aged respectively sixteen and fourteen years, and both, like most of their own sex in America, were well grown. Currer early resolved to bring her daughters up as ladies, as she termed it, and therefore imposed little or no work upon them. As her daughters grew older, Currer had to pay a stipulated price for them; yet her notoriety as a laundress of the first class enabled her to put an extra price upon her charges, and thus she and her daughters lived in comparative luxury. To bring up Clotel and Althesa to attract attention, and especially at balls and parties, was the great aim of Currer. Although the term “negro ball” is applied to most of these gatherings, yet a majority of the attendants are often whites. Nearly all the negro parties in the cities and towns of the Southern States are made up of quadroon and mulatto girls, and white men. These are democratic gatherings, where gentlemen, shopkeepers, and their clerks, all appear upon terms of perfect equality. And there is a degree of gentility and decorum in these companies that is not surpassed by similar gatherings of white people in the Slave States. It was at one of these parties that Horatio Green, the son of a wealthy gentleman of Richmond, was first introduced to Clotel. The young man had just returned from college, and was in his twenty-second year. Clotel was sixteen, and was admitted by all to be the most beautiful girl, coloured or white, in the city. So attentive was the young man to the quadroon during the evening that it was noticed by all, and became a matter of general conversation; while Currer appeared delighted beyond measure at her daughter’s conquest. From that evening, young Green became the favourite visitor at Currer’s house. He soon promised to purchase Clotel, as speedily as it could be effected, and make her mistress of her own dwelling; and Currer looked forward with pride to the time when she should see her daughter emancipated and free. It was a beautiful moonlight night in August, when all who reside in tropical climes are eagerly gasping for a breath of fresh air, that Horatio Green was seated in the small garden behind Currer’s cottage, with the object of his affections by his side. And it was here that Horatio drew from his pocket the newspaper, wet from the press, and read the advertisement for the sale of the slaves to which we have alluded; Currer and her two daughters being of the number. At the close of the evening’s visit, and as the young man was leaving, he said to the girl, “You shall soon be free and your own mistress.”

As might have been expected, the day of sale brought an unusual large number together to compete for the property to be sold. Farmers who make a business of raising slaves for the market were there; slave-traders and speculators were also numerously represented; and in the midst of this throng was one who felt a deeper interest in the result of the sale than any other of the bystanders; this was young Green. True to his promise, he was there with a blank bank check in his pocket, awaiting with impatience to enter the list as a bidder for the beautiful slave. The less valuable slaves were first placed upon the auction block, one after another, and sold to the highest bidder. Husbands and wives were separated with a degree of indifference that is unknown in any other relation of life, except that of slavery. Brothers and sisters were torn from each other; and mothers saw their children leave them for the last time on this earth.

It was late in the day, when the greatest number of persons were thought to be present, that Currer and her daughters were brought forward to the place of sale. Currer was first ordered to ascend the auction stand, which she did with a trembling step. The slave mother was sold to a trader. Althesa, the youngest, and who was scarcely less beautiful than her sister, was sold to the same trader for one thousand dollars. Clotel was the last, and, as was expected, commanded a higher price than any that had been offered for sale that day. The appearance of Clotel on the auction block created a deep sensation amongst the crowd. There she stood, with a complexion as white as most of those who were waiting with a wish to become her purchasers; her features as finely defined as any of her sex of pure Anglo-Saxon; her long black wavy hair done up in the neatest manner; her form tall and graceful, and her whole appearance indicating one superior to her position. The auctioneer commenced by saying, that “Miss Clotel had been reserved for the last, because she was the most valuable. How much, gentlemen? Real Albino, fit for a fancy girl for anyone. She enjoys good health, and has a sweet temper. How much do you say?” “Five hundred dollars.” “Only five hundred for such a girl as this? Gentlemen, she is worth a deal more than that sum; you certainly don’t know the value of the article you are bidding upon. Here, gentlemen, I hold in my hand a paper certifying that she has a good moral character.” “Seven hundred.” “Ah; gentlemen, that is something like. This paper also states that she is very intelligent.” “Eight hundred.” “She is a devoted Christian, and perfectly trustworthy.” “Nine hundred.” “Nine fifty.” “Ten.” “Eleven.” “Twelve hundred.” Here the sale came to a dead stand. The auctioneer stopped, looked around, and began in a rough manner to relate some anecdotes relative to the sale of slaves, which, he said, had come under his own observation. At this juncture the scene was indeed strange. Laughing, joking, swearing, smoking, spitting, and talking kept up a continual hum and noise amongst the crowd; while the slave-girl stood with tears in her eyes, at one time looking towards her mother and sister, and at another towards the young man whom she hoped would become her purchaser. “The chastity of this girl is pure; she has never been from under her mother’s care; she is a virtuous creature.” “Thirteen.” “Fourteen.” “Fifteen.” “Fifteen hundred dollars,” cried the auctioneer, and the maiden was struck for that sum. This was a Southern auction, at which the bones, muscles, sinews, blood, and nerves of a young lady of sixteen were sold for five hundred dollars; her moral character for two hundred; her improved intellect for one hundred; her Christianity for three hundred; and her chastity and virtue for four hundred dollars more. And this, too, in a city thronged with churches, whose tall spires look like so many signals pointing to heaven, and whose ministers preach that slavery is a God-ordained institution!

What words can tell the inhumanity, the atrocity, and the immorality of that doctrine which, from exalted office, commends such a crime to the favour of enlightened and Christian people? What indignation from all the world is not due to the government and people who put forth all their strength and power to keep in existence such an institution? Nature abhors it; the age repels it; and Christianity needs all her meekness to forgive it.

Clotel was sold for fifteen hundred dollars, but her purchaser was Horatio Green. Thus closed a negro sale, at which two daughters of Thomas Jefferson, the writer of the Declaration of American Independence, and one of the presidents of the great republic, were disposed of to the highest bidder!