Search the Community

In a speech before the Scottish Anti-Slavery Society in Glasgow, Scotland on March 26, 1860, Frederick Douglass outlines his views on the American Constitution. I proceed to the discussion. And first a word about the question. Much will be gained at the outset if we fully and clearly understand the real question under discussion. Indeed, nothing is or can be understood. This are often confounded and treated as the same, for no better reason than that they resemble each other, even while they are in their nature and character totally distinct and even directly opposed to each other. This jumbling up things is a sort of dust-throwing which is often indulged in by small men who argue for victory rather than for truth. Thus, for instance, the American Government and the American Constitution are spoken of in a manner which would naturally lead the hearer to believe that one is identical with the other; when the truth is, they are distinct in character as is a ship and a compass. The one may point right and the other steer wrong. A chart is one thing, the course of the vessel is another. The Constitution may be right, the Government is wrong. If the Government has been governed by mean, sordid, and wicked passions, it does not follow that the Constitution is mean, sordid, and wicked. What, then, is the question? I will state it. But first let me state what is not the question. It is not whether slavery existed in the United States at the time of the adoption of the Constitution; it is not whether slaveholders took part in the framing of the Constitution; it is not whether those slaveholders, in their hearts, intended to secure certain advantages in that instrument for slavery; it is not whether the American Government has been wielded during seventy-two years in favour of the propagation and permanence of slavery; it is not whether a pro-slavery interpretation has been put upon the Constitution by the American Courts — all these points may be true or they may be false, they may be accepted or they may be rejected, without in any wise affecting the real question in debate. The real and exact question between myself and the class of persons represented by the speech at the City Hall may be fairly stated thus: — 1st, Does the United States Constitution guarantee to any class or description of people in that country the right to enslave, or hold as property, any other class or description of people in that country? 2nd, Is the dissolution of the union between the slave and free States required by fidelity to the slaves, or by the just demands of conscience? Or, in other words, is the refusal to exercise the elective franchise, and to hold office in America, the surest, wisest, and best way to abolish slavery in America? To these questions the Garrisonians say Yes. They hold the Constitution to be a slaveholding instrument, and will not cast a vote or hold office, and denounce all who vote or hold office, no matter how faithfully such persons labour to promote the abolition of slavery. I, on the other hand, deny that the Constitution guarantees the right to hold property in man, and believe that the way to abolish slavery in America is to vote such men into power as well use their powers for the abolition of slavery. This is the issue plainly stated, and you shall judge between us. Before we examine into the disposition, tendency, and character of the Constitution, I think we had better ascertain what the Constitution itself is. Before looking for what it means, let us see what it is. Here, too, there is much dust to be cleared away. What, then, is the Constitution? I will tell you. It is not even like the British Constitution, which is made up of enactments of Parliament, decisions of Courts, and the established usages of the Government. The American Constitution is a written instrument full and complete in itself. No Court in America, no Congress, no President, can add a single word thereto, or take a single word threreto. It is a great national enactment done by the people, and can only be altered, amended, or added to by the people. I am careful to make this statement here; in America it would not be necessary. It would not be necessary here if my assailant had shown the same desire to be set before you the simple truth, which he manifested to make out a good case for himself and friends. Again, it should be borne in mind that the mere text, and only the text, and not any commentaries or creeds written by those who wished to give the text a meaning apart from its plain reading, was adopted as the Constitution of the United States. It should also be borne in mind that the intentions of those who framed the Constitution, be they good or bad, for slavery or against slavery, are so respected so far, and so far only, as we find those intentions plainly stated in the Constitution. It would be the wildest of absurdities, and lead to endless confusion and mischiefs, if, instead of looking to the written paper itself, for its meaning, it were attempted to make us search it out, in the secret motives, and dishonest intentions, of some of the men who took part in writing it. It was what they said that was adopted by the people, not what they were ashamed or afraid to say, and really omitted to say. Bear in mind, also, and the fact is an important one, that the framers of the Constitution sat with doors closed, and that this was done purposely, that nothing but the result of their labours should be seen, and that that result should be judged of by the people free from any of the bias shown in the debates. It should also be borne in mind, and the fact is still more important, that the debates in the convention that framed the Constitution, and by means of which a pro-slavery interpretation is now attempted to be forced upon that instrument, were not published till more than a quarter of a century after the presentation and the adoption of the Constitution. These debates were purposely kept out of view, in order that the people should adopt, not the secret motives or unexpressed intentions of any body, but the simple text of the paper itself. Those debates form no part of the original agreement. I repeat, the paper itself, and only the paper itself, with its own plainly written purposes, is the Constitution. It must stand or fall, flourish or fade, on its own individual and self-declared character and objects. Again, where would be the advantage of a written Constitution, if, instead of seeking its meaning in its words, we had to seek them in the secret intentions of individuals who may have had something to do with writing the paper? What will the people of America a hundred years hence care about the intentions of the scriveners who wrote the Constitution? These men are already gone from us, and in the course of nature were expected to go from us. They were for a generation, but the Constitution is for ages. Whatever we may owe to them, we certainly owe it to ourselves, and to mankind, and to God, to maintain the truth of our own language, and to allow no villainy, not even the villainy of holding men as slaves — which Wesley says is the sum of all villainies — to shelter itself under a fair-seeming and virtuous language. We owe it to ourselves to compel the devil to wear his own garments, and to make wicked laws speak out their wicked intentions. Common sense, and common justice, and sound rules of interpretation all drive us to the words of the law for the meaning of the law. The practice of the Government is dwelt upon with much fervour and eloquence as conclusive as to the slaveholding character of the Constitution. This is really the strong point and the only strong point, made in the speech in the City Hall. But good as this argument is, it is not conclusive. A wise man has said that few people have been found better than their laws, but many have been found worse. To this last rule America is no exception. Her laws are one thing, her practice is another thing. We read that the Jews made void the law by their tradition, that Moses permitted men to put away their wives because of the hardness of their hearts, but that this was not so at the beginning. While good laws will always be found where good practice prevails, the reverse does not always hold true. Far from it. The very opposite is often the case. What then? Shall we condemn the righteous law because wicked men twist it to the support of wickedness? Is that the way to deal with good and evil? Shall we blot out all distinction between them, and hand over to slavery all that slavery may claim on the score of long practice? Such is the course commended to us in the City Hall speech. After all, the fact that men go out of the Constitution to prove it pro-slavery, whether that going out is to the practice of the Government, or to the secret intentions of the writers of the paper, the fact that they do go out is very significant. It is a powerful argument on my side. It is an admission that the thing for which they are looking is not to be found where only it ought to be found, and that is in the Constitution itself. If it is not there, it is nothing to the purpose, be it wheresoever else it may be. But I shall have no more to say on this point hereafter. The very eloquent lecturer at the City Hall doubtless felt some embarrassment from the fact that he had literally to give the Constitution a pro-slavery interpretation; because upon its face it of itself conveys no such meaning, but a very opposite meaning. He thus sums up what he calls the slaveholding provisions of the Constitution. I quote his own words: — “Article 1, section 9, provides for the continuance of the African slave trade for the 20 years, after the adoption of the Constitution. Art. 4, section 9, provides for the recovery from the other States of fugitive slaves. Art. 1, section 2, gives the slave States a representation of the three-fifths of all the slave population; and Art. 1, section 8, requires the President to use the military, naval, ordnance, and militia resources of the entire country for the suppression of slave insurrection, in the same manner as he would employ them to repel invasion.” Now any man reading this statement, or hearing it made with such a show of exactness, would unquestionably suppose that he speaker or writer had given the plain written text of the Constitution itself. I can hardly believe that the intended to make any such impression. It would be a scandalous imputation to say he did. Any yet what are we to make of it? How can we regard it? How can he be screened from the charge of having perpetrated a deliberate and point-blank misrepresentation? That individual has seen fit to place himself before the public as my opponent, and yet I would gladly find some excuse for him. I do not wish to think as badly of him as this trick of his would naturally lead me to think. Why did he not read the Constitution? Why did he read that which was not the Constitution? He pretended to be giving chapter and verse, section and clause, paragraph and provision. The words of the Constitution were before him. Why then did he not give you the plain words of the Constitution? Oh, sir, I fear that the gentleman knows too well why he did not. It so happens that no such words as “African slave trade,” no such words as “slave insurrections,” are anywhere used in that instrument. These are the words of that orator, and not the words of the Constitution of the United States. Now you shall see a slight difference between my manner of treating this subject and what which my opponent has seen fit, for reasons satisfactory to himself, to pursue. What he withheld, that I will spread before you: what he suppressed, I will bring to light: and what he passed over in silence, I will proclaim: that you may have the whole case before you, and not be left to depend upon either his, or upon my inferences or testimony. Here then are several provisions of the Constitution to which reference has been made. I read them word for word just as they stand in the paper, called the United States Constitution, Art. I, sec. 2. “Representatives and direct taxes shall be apportioned among the several States which may be included in this Union, according to their respective numbers, which shall be determined by adding to the whole number of free persons, including those bound to service for a term years, and excluding Indians not taxed, three-fifths of all other persons; Art. I, sec. 9. The migration or importation of such persons as any of the States now existing shall think fit to admit, shall not be prohibited by the Congress prior to the year one thousand eight hundred and eight, but a tax or duty may be imposed on such importation, not exceeding tend dollars for each person; Art. 4, sec. 2. No person held to service or labour in one State, under the laws thereof, escaping into another shall, in consequence of any law or regulation therein, be discharged from service or labour; but shall be delivered up on claim of the party to whom such service or labour may be due; Art. I, sec. 8. To provide for calling for the militia to execute the laws of the Union, suppress insurrections, and repel invasions.” Here then, are those provisions of the Constitution, which the most extravagant defenders of slavery can claim to guarantee a right of property in man. These are the provisions which have been pressed into the service of the human fleshmongers of America. Let us look at them just as they stand, one by one. Let us grant, for the sake of the argument, that the first of these provisions, referring to the basis of representation and taxation, does refer to slaves. We are not compelled to make that admission, for it might fairly apply to aliens — persons living in the country, but not naturalized. But giving the provisions the very worse construction, what does it amount to? I answer — It is a downright disability laid upon the slaveholding States; one which deprives those States of two-fifths of their natural basis of representation. A black man in a free State is worth just two-fifths more than a black man in a slave State, as a basis of political power under the Constitution. Therefore, instead of encouraging slavery, the Constitution encourages freedom by giving an increase of “two-fifths” of political power to free over slave States. So much for the three-fifths clause; taking it at is worst, it still leans to freedom, not slavery; for, be it remembered that the Constitution nowhere forbids a coloured man to vote. I come to the next, that which it is said guaranteed the continuance of the African slave trade for twenty years. I will also take that for just what my opponent alleges it to have been, although the Constitution does not warrant any such conclusion. But, to be liberal, let us suppose it did, and what follows? Why, this — that this part of the Constitution, so far as the slave trade is concerned, became a dead letter more than 50 years ago, and now binds no man’s conscience for the continuance of any slave trade whatsoever. Mr. Thompson is just 52 years too late in dissolving the Union on account of this clause. He might as well dissolve the British Government, because Queen Elizabeth granted to Sir John Hawkins to import Africans into the West Indies 300 years ago! But there is still more to be said about this abolition of the slave trade. Men, at that time, both in England and in America, looked upon the slave trade as the life of slavery. The abolition of the slave trade was supposed to be the certain death of slavery. Cut off the stream, and the pond will dry up, was the common notion at the time. Wilberforce and Clarkson, clear-sighted as they were, took this view; and the American statesmen, in providing for the abolition of the slave trade, thought they were providing for the abolition of the slavery. This view is quite consistent with the history of the times. All regarded slavery as an expiring and doomed system, destined to speedily disappear from the country. But, again, it should be remembered that this very provision, if made to refer to the African slave trade at all, makes the Constitution anti-slavery rather than for slavery; for it says to the slave States, the price you will have to pay for coming into the American Union is, that the slave trade, which you would carry on indefinitely out of the Union, shall be put an end to in twenty years if you come into the Union. Secondly, if it does apply, it expired by its own limitation more than fifty years ago. Thirdly, it is anti-slavery, because it looked to the abolition of slavery rather than to its perpetuity. Fourthly, it showed that the intentions of the framers of the Constitution were good, not bad. I think this is quite enough for this point. I go to the “slave insurrection” clause, though, in truth, there is no such clause. The one which is called so has nothing whatever to do with slaves or slaveholders any more than your laws for suppression of popular outbreaks has to do with making slaves of you and your children. It is only a law for suppression of riots or insurrections. But I will be generous here, as well as elsewhere, and grant that it applies to slave insurrections. Let us suppose that an anti-slavery man is President of the United States (and the day that shall see this the case is not distant) and this very power of suppressing slave insurrections would put an end to slavery. The right to put down an insurrection carries with it the right to determine the means by which it shall be put down. If it should turn out that slavery is a source of insurrection, that there is no security from insurrection while slavery lasts, why, the Constitution would be best obeyed by putting an end to slavery, and an anti-slavery Congress would do the very same thing. Thus, you see, the so-called slave-holding provisions of the American Constitution, which a little while ago looked so formidable, are, after all, no defence or guarantee for slavery whatever. But there is one other provision. This is called the “Fugitive Slave Provision.” It is called so by those who wish to make it subserve the interest of slavery in America, and the same by those who wish to uphold the views of a party in this country. It is put thus in the speech at the City Hall: — “Let us go back to 1787, and enter Liberty Hall, Philadelphia, where sat in convention the illustrious men who framed the Constitution — with George Washington in the chair. On the 27th of September, Mr. Butler and Mr. Pinckney, two delegates from the State of South Carolina, moved that the Constitution should require that fugitive slaves and servants should be delivered up like criminals, and after a discussion on the subject, the clause, as it stands in the Constitution, was adopted. After this, in the conventions held in the several States to ratify the Constitution, the same meaning was attached to the words. For example, Mr. Madison (afterwards President), when recommending the Constitution to his constituents, told them that the clause would secure them their property in slaves.” I must ask you to look well to this statement. Upon its face, it would seem a full and fair statement of the history of the transaction it professes to describe and yet I declare unto you, knowing as I do the facts in the case, my utter amazement at the downright untruth conveyed under the fair seeming words now quoted. The man who could make such a statement may have all the craftiness of a lawyer, but who can accord to him the candour of an honest debater? What could more completely destroy all confidence in his statements? Mark you, the orator had not allowed his audience to hear read the provision of the Constitution to which he referred. He merely characterized it as one to “deliver up fugitive slaves and servants like criminals,” and tells you that this was done “after discussion.” But he took good care not to tell you what was the nature of that discussion. He have would have spoiled the whole effect of his statement had he told you the whole truth. Now, what are the facts connected with this provision of the Constitution? You shall have them. It seems to take two men to tell the truth. It is quite true that Mr. Butler and Mr. Pinckney introduced a provision expressly with a view to the recapture of fugitive slaves: it is quite true also that there was some discussion on the subject — and just here the truth shall come out. These illustrious kidnappers were told promptly in that discussion that no such idea as property in man should be admitted into the Constitution. The speaker in question might have told you, and he would have told you but the simple truth, if he had told you that he proposition of Mr. Butler and Mr. Pinckney — which he leads you to infer was adopted by the convention that from the Constitution — was, in fact, promptly and indignantly rejected by that convention. He might have told you, had it suited his purpose to do so, that the words employed in the first draft of the fugitive slave clause were such as applied to the condition of slaves, and expressly declared that persons held to “servitude” should be given up; but that the word “servitude” was struck from the provision, for the very reason that it applied to slaves. He might have told you that the same Mr. Madison declared that the word was struck out because the convention would not consent that the idea of property in men should be admitted into the Constitution. The fact that Mr. Madison can be cited on both sides of this question is another evidence of the folly and absurdity of making the secret intentions of the framers the criterion by which the Constitution is to be construed. But it may be asked — if this clause does not apply to slaves, to whom does it apply? I answer, that when adopted, it applies to a very large class of persons — namely, redemptioners — persons who had come to America from Holland, from Ireland, and other quarters of the globe — like the Coolies to the West Indies — and had, for a consideration duly paid, become bound to “serve and labour” for the parties two whom their service and labour was due. It applies to indentured apprentices and others who have become bound for a consideration, under contract duly made, to serve and labour, to such persons this provision applies, and only to such persons. The plain reading of this provision shows that it applies, and that it can only properly and legally apply, to persons “bound to service.” Its object plainly is, to secure the fulfillment of contracts for “service and labour.” It applies to indentured apprentices, and any other persons from whom service and labour may be due. The legal condition of the slave puts him beyond the operation of this provision. He is not described in it. He is a simple article of property. He does not owe and cannot owe service. He cannot even make a contract. It is impossible for him to do so. He can no more make such a contract than a horse or an ox can make one. This provision, then, only respects persons who owe service, and they only can owe service who can receive an equivalent and make a bargain. The slave cannot do that, and is therefore exempted from the operation of this fugitive provision. In all matters where laws are taught to be made the means of oppression, cruelty, and wickedness, I am for strict construction. I will concede nothing. It must be shown that it is so nominated in the bond. The pound of flesh, but not one drop of blood. The very nature of law is opposed to all such wickedness, and makes it difficult to accomplish such objects under the forms of law. Law is not merely an arbitrary enactment with regard to justice, reason, or humanity. Blackstone defines it to be a rule prescribed by the supreme power of the State commanding what is right and forbidding what is wrong. The speaker at the City Hall laid down some rules of legal interpretation. These rules send us to the history of the law for its meaning. I have no objection to such a course in ordinary cases of doubt. But where human liberty and justice are at stake, the case falls under an entirely different class of rules. There must be something more than history — something more than tradition. The Supreme Court of the United States lays down this rule, and it meets the case exactly — “Where rights are infringed — where the fundamental principles of the law are overthrown — where the general system of the law is departed from, the legislative intention must be expressed with irresistible clearness.” The same court says that the language of the law must be construed strictly in favour of justice and liberty. Again, there is another rule of law. It is — Where a law is susceptible of two meanings, the one making it accomplish an innocent purpose, and the other making it accomplish a wicked purpose, we must in all cases adopt that which makes it accomplish an innocent purpose. Again, the details of a law are to be interpreted in the light of the declared objects sought by the law. I set these rules down against those employed at the City Hall. To me they seem just and rational. I only ask you to look at the American Constitution in the light of them, and you will see with me that no man is guaranteed a right of property in man, under the provisions of that instrument. If there are two ideas more distinct in their character and essence than another, those ideas are “persons” and “property,” “men” and “things.” Now, when it is proposed to transform persons into “property” and men into beasts of burden, I demand that the law that completes such a purpose shall be expressed with irresistible clearness. The thing must not be left to inference, but must be done in plain English. I know how this view of the subject is treated by the class represented at the City Hall. They are in the habit of treating the Negro as an exception to general rules. When their own liberty is in question they will avail themselves of all rules of law which protect and defend their freedom; but when the black man’s rights are in question they concede everything, admit everything for slavery, and put liberty to the proof. They reserve the common law usage, and presume the Negro a slave unless he can prove himself free. I, on the other hand, presume him free unless he is proved to be otherwise. Let us look at the objects for which the Constitution was framed and adopted, and see if slavery is one of them. Here are its own objects as set forth by itself: — “We, the people of these United States, in order to form a more perfect union, establish justice, ensure domestic tranquility, provide for the common defense, promote the general welfare, and secure the blessings of liberty to ourselves and our posterity, do ordain and establish this Constitution of the United States of America.” The objects here set forth are six in number: union, defence, welfare, tranquility, justice, and liberty. These are all good objects, and slavery, so far from being among them, is a foe of them all. But it has been said that Negroes are not included within the benefits sought under this declaration. This is said by the slaveholders in America — it is said by the City Hall orator — but it is not said by the Constitution itself. Its language is “we the people;” not we the white people, not even we the citizens, not we the privileged class, not we the high, not we the low, but we the people; not we the horses, sheep, and swine, and wheel-barrows, but we the people, we the human inhabitants; and, if Negroes are people, they are included in the benefits for which the Constitution of America was ordained and established. But how dare any man who pretends to be a friend to the Negro thus gratuitously concede away what the Negro has a right to claim under the Constitution? Why should such friends invent new arguments to increase the hopelessness of his bondage? This, I undertake to say, as the conclusion of the whole matter, that the constitutionality of slavery can be made out only by disregarding the plain and common-sense reading of the Constitution itself; by discrediting and casting away as worthless the most beneficent rules of legal interpretation; by ruling the Negro outside of these beneficent rules; by claiming that the Constitution does not mean what it says, and that it says what it does not mean; by disregarding the written Constitution, and interpreting it in the light of a secret understanding. It is in this mean, contemptible, and underhand method that the American Constitution is pressed into the service of slavery. They go everywhere else for proof that the Constitution declares that no person shall be deprived of life, liberty, or property without due process of law; it secures to every man the right of trial by jury, the privilege of the writ of habeas corpus — the great writ that put an end to slavery and slave-hunting in England — and it secures to every State a republican form of government. Anyone of these provisions in the hands of abolition statesmen, and backed up by a right moral sentiment, would put an end to slavery in America. The Constitution forbids the passing of a bill of attainder: that is, a law entailing upon the child the disabilities and hardships imposed upon the parent. Every slave law in America might be repealed on this very ground. The slave is made a slave because his mother is a slave. But to all this it is said that the practice of the American people is against my view. I admit it. They have given the Constitution a slaveholding interpretation. I admit it. Thy have committed innumerable wrongs against the Negro in the name of the Constitution. Yes, I admit it all; and I go with him who goes farthest in denouncing these wrongs. But it does not follow that the Constitution is in favour of these wrongs because the slaveholders have given it that interpretation. To be consistent in his logic, the City Hall speaker must follow the example of some of his brothers in America — he must not only fling away the Constitution, but the Bible. The Bible must follow the Constitution, for that, too, has been interpreted for slavery by American divines. Nay, more, he must not stop with the Constitution of America, but make war with the British Constitution, for, if I mistake not, the gentleman is opposed to the union of Church and State. In America he called himself a Republican. Yet he does not go for breaking down the British Constitution, although you have a Queen on the throne, and bishops in the House of Lords. My argument against the dissolution of the American Union is this: It would place the slave system more exclusively under the control of the slaveholding States, and withdraw it from the power in the Northern States which is opposed to slavery. Slavery is essentially barbarous in its character. It, above all things else, dreads the presence of an advanced civilization. It flourishes best where it meets no reproving frowns, and hears no condemning voices. While in the Union it will meet with both. Its hope of life, in the last resort, is to get out of the Union. I am, therefore, for drawing the bond of the Union more completely under the power of the Free States. What they most dread, that I most desire. I have much confidence in the instincts of the slaveholders. They see that the Constitution will afford slavery no protection when it shall cease to be administered by slaveholders. They see, moreover, that if there is once a will in the people of America to abolish slavery, this is no word, no syllable in the Constitution to forbid that result. They see that the Constitution has not saved slavery in Rhode Island, in Connecticut, in New York, or Pennsylvania; that the Free States have only added three to their original number. There were twelve Slave States at the beginning of the Government: there are fifteen now. They dissolution of the Union would not give the North a single advantage over slavery, but would take from it many. Within the Union we have a firm basis of opposition to slavery. It is opposed to all the great objects of the Constitution. The dissolution of the Union is not only an unwise but a cowardly measure — 15 millions running away from three hundred and fifty thousand slaveholders. Mr. Garrison and his friends tell us that while in the Union we are responsible for slavery. He and they sing out “No Union with slaveholders,” and refuse to vote. I admit our responsibility for slavery while in the Union but I deny that going out of the Union would free us from that responsibility. There now clearly is no freedom from responsibility for slavery to any American citizen short to the abolition of slavery. The American people have gone quite too far in this slaveholding business now to sum up their whole business of slavery by singing out the cant phrase, “No union with slaveholders.” To desert the family hearth may place the recreant husband out of the presence of his starving children, but this does not free him from responsibility. If a man were on board of a pirate ship, and in company with others had robbed and plundered, his whole duty would not be preformed simply by taking the longboat and singing out, “No union with pirates.” His duty would be to restore the stolen property. The American people in the Northern States have helped to enslave the black people. Their duty will not have been done till they give them back their plundered rights. Reference was made at the City Hall to my having once held other opinions, and very different opinions to those I have now expressed. An old speech of mine delivered fourteen years ago was read to show — I know not what. Perhaps it was to show that I am not infallible. If so, I have to say in defence, that I never pretended to be. Although I cannot accuse myself of being remarkably unstable, I do not pretend that I have never altered my opinion both in respect to men and things. Indeed, I have been very much modified both in feeling and opinion within the last fourteen years. When I escaped from slavery, and was introduced to the Garrisonians, I adopted very many of their opinions, and defended them just as long as I deemed them true. I was young, had read but little, and naturally took some things on trust. Subsequent experience and reading have led me to examine for myself. This had brought me to other conclusions. When I was a child, I thought and spoke as a child. But the question is not as to what were my opinions fourteen years ago, but what they are now. If I am right now, it really does not matter what I was fourteen years ago. My position now is one of reform, not of revolution. I would act for the abolition of slavery through the Government — not over its ruins. If slaveholders have ruled the American Government for the last fifty years, let the anti-slavery men rule the nation for the next fifty years. If the South has made the Constitution bend to the purposes of slavery, let the North now make that instrument bend to the cause of freedom and justice. If 350,000 slaveholders have, by devoting their energies to that single end, been able to make slavery the vital and animating spirit of the American Confederacy for the last 72 years, now let the freemen of the North, who have the power in their own hands, and who can make the American Government just what they think fit, resolve to blot out for ever the foul and haggard crime, which is the blight and mildew, the curse and the disgrace of the whole United States. REFERRAL https://www.blackpast.org/global-african-history/1860-frederick-douglass-constitution-united-states-it-pro-slavery-or-anti-slavery/ Notes of Debates in the Federal Convention of 1787 from James MAdison https://avalon.law.yale.edu/subject_menus/debcont.asp

Video TRANSCRIPT - my thoughts in the comments 0:28 all right good evening my name is Dr Jason ockerman 0:34 I'm a faculty member at the uh in the IUPUI School of liberal arts 0:40 and I'm the director of the Ray Bradbury Center what is the Ray Bradbury Center it is a 0:47 one of the larger single author archives in the United States it's also a small Museum we have 0:53 recreated Ray Bradbury's basement office with entirely original artifacts and we do offer tours to the public on 1:00 occasion so please follow us on social media if you'd ever like to come and see the collection 1:06 on behalf of the Bradbury Center and the school of liberal arts I want to welcome you to our literary Festival Festival 1:13 451 Indy we have events throughout the month of September to celebrate our literary 1:20 Heroes two of mine are going to be taking the stage uh in in just a moment to encourage people the festival 1:27 encourages people to cultivate an active reading life and to celebrate the humanities our 1:33 Festival references Ray Bradbury's most famous work Fahrenheit 451. 1:38 a cautionary tale about the consequences of the cultural devaluation of literacy 1:45 his words you don't have to burn books to destroy a culture just get people to 1:51 stop reading have only become more poignant and relevant today 1:56 that's why we felt that a festival like Festival four or five when Indy was necessary so thank you so much for for being here 2:04 tonight and being part of it hopefully you picked up some note cards 2:10 as you're listening to the speakers today please write down your questions and I think these two aisles here if I'm 2:18 wrong somebody will correct me okay I got the thumbs up from the boss so these 2:23 two aisles here you'll be able to approach a microphone and address your questions so please stick around for the Q a sometimes that's the best part 2:30 although I think everything about tonight's going to be great we also want to thank the aw Clues foundation for sponsoring tonight's 2:36 event and for sponsoring the entire Festival um that lasts the entire month of 2:41 September their generosity made this Festival possible uh in your programs 2:47 tonight there's a short survey if you could fill that out and turn it into one of our team members at our information 2:53 table uh in the lobby that would be super helpful for us we do have to do a grant report for Clues and your your 3:01 response to the event tonight would go a long way in helping us craft that report we definitely appreciate it 3:08 before introducing our speakers I want to share a brief land acknowledgment 3:13 IUPUI acknowledges our location on the traditional on the traditional and 3:18 ancestral territory of the Miami padawatami and Shawnee people 3:24 we honor the heritage of native peoples what they teach us about the stewardship of the earth and their continuing 3:31 efforts today to protect the planet founded in 1969 IUPUI stands on the 3:39 historic homelands of native peoples and more recently that of a vibrant a vibrant black community also unjustly 3:47 displaced where we sit tonight Madame Walker theater is one of the last vestiges of 3:53 that Vibrant Community as the present stewards of the land we honor them all as we live work and study 4:01 at IUPUI today people in this state who teach about the 4:07 injustices of the past are under attack and I want to affirm tonight that we 4:13 stand with our public Educators our public libraries and librarians 4:18 we honor their expertise we will never correct the injustices of 4:24 the present if we fail to acknowledge our past especially the parts that make us uncomfortable 4:30 if there are Educators and Librarians in the art in our audience tonight would 4:35 you please raise your hand so we can honor you [Applause] 4:46 thank you thank you for what you do um you know tonight in part we honor Ray 4:53 Bradbury a great author who spent his life standing up for public libraries because knowledge 4:59 should be free and accessible to everyone no matter what 5:06 we stand against any attempt to whitewash our history the old adage that 5:12 those who refuse to learn history are doomed to repeat it rings true but I would add it seems clear that 5:18 those who actively try to prevent history from being taught intend to 5:23 repeat it we will not let that happen so tonight the red Bradbury Center is 5:29 thrilled to partner with our friends at the center for Africana studies and culture and presenting a night with two 5:35 legendary authors Dr Charles Johnson and Stephen Barnes 5:41 tonight's event will be moderated by my dear friend and colleague Dr lasatien 5:47 executive director of the center for Africana studies and culture Dr Les the stage is yours my friend 6:02 good evening good evening good evening everyone thank you for coming out um a little little housekeeping before 6:08 we get started because we are breathing rarified air here tonight so I want to 6:14 acknowledge uh in in right in the front here to also legendary writers uh Ms 6:21 Sharon Skeeter and also miss Tanner nariev do right here in the front 6:29 and big thanks to to Jason uh and the the staff and and Folks at the Bradbury 6:36 Center for putting this on and also giving us an opportunity to play a role in it um some colleagues from Liberal 6:43 Arts are sitting right there shout out to y'all hello um and also our Dean 6:49 um let me say oh and look Rob Robbin uh our other colleague but our Dean is also 6:55 in the house here tonight as well uh Tammy Idol so I'd like to bring up uh Mr Barnes and Dr Johnson if they could hear 7:02 me to come on up and we'll get started let's give a round of applause 7:17 you wanted the right I'm gonna go to the right thank you 7:24 all right welcome welcome welcome thank you thank you both for being here greatly appreciated I think it's um it's 7:33 always good uh to introduce uh folks uh to who we have this August panel that 7:40 we're in here tonight so if you wouldn't mind if we just get started Jump Right In but also I think there might be 7:48 people in the house that would want to know uh about uh who we are are sitting 7:54 with tonight no I'm always curious about who I'm sitting with especially when I'm sitting 8:00 alone in a room exactly okay there we go so you know what I forgot to say what 8:05 did you forget to say we have Mr Maurice Broadus in the house tonight as well yay 8:10 foreign yes that's right yes yes so if you don't 8:17 mind I will start with uh the youngest of us um 8:23 [Music] okay if you don't mind um because uh you know uh I think it's 8:29 it it's it's very important for us to understand um the value uh in in the work you've 8:35 done uh in the literary World um but also you know in Academia and and 8:42 it's you know and some of these other other places if you don't mind just giving us giving a brief brief bio a 8:48 little bit about yourself okay uh you got 30 minutes 8:54 um first I want to say this is a joyful occasion for me to be on the stage with 8:59 this gentleman but especially that gentleman on the end we have collaborated on any number of projects in the past 9:07 most recently the Eightfold Path yeah uh which is uh award-winning as it turns 9:13 out uh graphic novel all of it all the credit goes to Steve they're all of his 9:18 stories okay I came on and I I you know I took 9:24 the ride with you and it was like anything we do together um a great pleasure we have a lot of 9:30 overlap you know I did a book in 1988 called 9:36 um being in race black writing since 1970. and in the last chapter it's a 9:43 survey of black writers uh up to 1970 in the last chapter I I mentioned this guy 9:50 I keep running across um his you know he's a martial artist and he writes science fiction 9:58 um he's a black dude too I'm thinking that's me that's me but then I really no 10:04 it's this character over here Stephen Barnes who um has been my hero for a 10:09 very long very long time um my history my journey 10:15 and to creativity had it was truly influenced by the man who did this book 10:20 he was in and the Art of writing uh brave adverry but I come to this 10:28 from being a journalist and a cartoonist that 10:33 was my first love my first Passion was drawing in high school I became a 10:39 professional illustrator when I was 17 I did some illustrations for a magic Company catalog in Chicago and 10:47 um I saved that dollar by the way too that I got paid it's framed and there were times I was I was gonna 10:54 use it because I was so broke in grad school but I started out as a as a Cartoonist and a journalist 11:02 and along the way read you know voraciously of course you know cartoons 11:08 do read a lot so we can get ideas from all kinds of different you know sources and it was around the time when I was 18 11:15 I got exposed to philosophy and decided one of these days I I have to get a 11:20 doctorate in philosophy I just have to and one of the lights I discovered is 11:25 how much Bradberry admired Socrates and Marcus Aurelius you know among the uh 11:32 the stoics right so so my journey took me from drawing to to scholarship and 11:40 then to writing at a certain point uh you know novels and short stories and 11:46 essays and and other things uh one of the things I want to emphasize which I'm sure most of you know already but I have 11:53 to remind myself of it repeatedly is all of the the liberal arts in the 11:58 humanities are interconnected one thing will lead you to another thing 12:04 you know if you might want to get up one day and draw but then the next day you 12:10 might want to get up and start a short story and the third day you might want to get up and write an essay on a 12:17 question that's been troubling you about the mind-body relationship there is no reason why any of us should have to 12:25 allow anybody to put us in a little box and say this is all that you do you know 12:31 if you see my name crop up with something it'll be Charles Johnson novelist but that's not the only thing I do so all of these Arts feed each other 12:39 you know create creatively and I when I was young looking at Bradbury's movies reading his short stories I felt that 12:47 Spirit you know of openness and the excitement that just comes from doing 12:52 something not as Bradbury said for money or fame first is for the love of doing 12:59 it you get money in Fame later if you get it well that's fine but that's not your motivation your motivation is the 13:06 fact that when you create you're creating yourself 13:11 with every canvas with every novel with every story with every poem you're 13:18 realizing your own individual inherent potential as a human being who can 13:24 through craft give a gift to the world of beauty goodness and Truth goodness and beauty 13:31 that may enrich the lives of others that's why I think we create and why we 13:36 honor this guy now shut up [Applause] 13:45 goodbyes if you wouldn't mind just no I was uh relatively poor kid grew up in a broken 13:52 home in South Central Los Angeles and I knew that the world that was presented to me was not the real world I knew that 13:59 there were some things that were said to me about who I was and what my potential was and what my people were that was not 14:04 accurate so I as many people did I think a large number of people in the science fiction fantasy fanish Community are 14:11 people who grew up feeling like the world was not the world inside them that they connected with was not the same as 14:17 the world that they saw and that they looked to the Stars they looked to the past they looked to other worlds and 14:23 other winds to get a sense of in some ways what might be truer that science 14:29 fiction is a fiction of ideas and Concepts that you know what if if only 14:35 if this goes on often anchored to physics but sometimes about 14:40 the human heart but usually if there are two questions that are Central to philosophy those questions are probably 14:46 who am I and what is true what is it to be human and what is the world that human beings perceive and science fiction approached it in one way fantasy 14:54 approaches it in another fantasy is not about the world of physics it's about the world of symbols and the human heart 15:01 and the way these things interact it's about the Poetry what's happening kind of between the atoms kind of between the 15:09 events so whereas science fiction has to be both internally and externally consistent connected to physics as I 15:16 said fantasy has to only be internally consistent that within this we're 15:21 talking about human heart human perception and what are we and how do we feel this 15:30 Bradbury Drew my attention I was reading voraciously at that time because I was 15:35 looking for you know that question who am I and what is true so am I slept in a 15:41 bedroom with the walls aligned with books and Ray Bradbury was interesting because he 15:47 wrote he was published in science fiction magazines but he was not writing about what if in that way it wasn't 15:53 interested in the physics of the situation he was interested in the Poetics of it as if he were a fantasy 15:58 writer he was about where is the human heart in all of this so the Martian Chronicles were not it was not what 16:05 Voyager landed on or whatever it was that were our first Rovers I forget what the name of was he was interested in 16:12 Edgar Rice Burroughs Mars he was interested in barsum you 16:19 know he was not he was interested in the Poetics of Science and because of that 16:24 he touched my heart he was a poet writing science fiction stories being published in science fiction magazines but you weren't going to learn anything 16:30 about science by reading Ray Bradbury which you were going to learn about was what is it to be human what is it to see 16:36 the stars what is it to yearn for a meaning to our lives you know what what 16:42 are we in the vastness of the universe and that really touched this young kid 16:48 trying to figure out who he was that the vision of the universe in that sense was so large the individual political or 16:56 philosophical differences that that deviled us on Earth are meaningless once 17:01 you start backing up you know when astronauts talk about how when they were in orbit they looked down at the world 17:07 and there were no divisions of Nations and they had a spiritual experience where they said the first day everybody 17:12 was pointing out the city they came from you know the next day when they were talking about the the the the 17:18 International Space Station they were talking about what nations they came from the next day after that they were 17:24 talking about the continent and then by the fourth day they're just looking at the world and those individual 17:30 differences dissolved when you look at the world in terms of a sound of thunder 17:36 going back 100 million years or forward into the future the problems that we 17:41 have right now politically or in terms of nations in the in the the the joining 17:47 together of just different groups of people who've been separated by large amounts of geography 17:52 all that stuff disappears the question of what is the difference between this civilization and that Civilization 17:58 it might be a thousand years of development but a thousand years of development is 18:04 nothing in terms of the 13.7 billion years that this universe has existed 18:09 it's nothing at all those differences dissolve and when that was the world 18:14 that I wanted to live in a world in which those differences that were necessary because the human mind works 18:20 in terms of what is similar as opposed to what is different we're very that dualism created a lot of our science and 18:27 so forth and so on but ultimately getting caught in the middle of that you are not this because of that you are 18:34 this because of this if you feel caught in that then taking that larger perspective can feel like taking a 18:40 breath of fresh air for the first time of stepping outside anything anyone ever said about who you were or what your 18:46 potential was and being lost in the Poetry of experience so my connection to 18:53 Bradberry was that I sought The Poetry in the mundane the the unusual in the in 19:00 the daily and he went went there every time he went there from his earliest 19:06 stories which were often what are called biter bit stories where somebody does a 19:11 bad thing and they are destroyed by the consequences of their action in these old you know uh pulp magazines you know 19:19 and stories of ghastlys and murderers and ghosts and goblins I just ate that 19:25 up because I I would read him and I would read other people wrote the same thing but Bradbury was always about 19:31 something more than the events and the actions there we go absolutely absolutely so you know who I am growing 19:40 up in the shadow of giants one of whom was the man that we come here to honor today 19:45 is a kid who grew up in South Central Los Angeles wanted to be a science fiction writer found a great mentor in 19:52 Larry Niven who's one of the great science fiction writers of the 20th century took me under his wing showed me how to do it gave me opportunities I was 19:59 able to build a life I published over three million words and you know the New York Times bestseller list in this award 20:04 and that one that's all fine but the important thing is I got to spend my life doing the thing I dreamed of as a 20:11 kid that was the reward just to be able to do that to be able to every day talk 20:17 to the little kid inside me and say I've kept the faith and for him to look at me and say Dad you sure did that is worth 20:24 you there is nothing I would exchange that for and and Ray Bradbury was one of 20:30 The Shining lights that said it was possible to get all the way there and never sell yourself out yeah can I add 20:37 something to that of course um one of the things Bradbury gives us it 20:43 gave me as a young person I hear you saying Brad baby gave it to you too as a 20:49 sense of mystery and wonder about this existence in which we find ourselves the whole thing with the view 20:56 from The Sciences right from the solar system moving all the way out to galaxies as our problems seem so 21:04 infinitesimally small and trivial and race so small and trivial when we you 21:10 know take that perspective um so science fiction has an intellectual discipline 21:18 um allows us to dream you know one of my colleagues um the late Joanna Russ 21:24 once pointed out that the female man yeah yeah 21:30 um and at UW University of Washington she she once wrote that a woman wrote to 21:35 her um about why she loved science fiction she lived in a in a kind of ordinary 21:42 town you know very very boring and conformist but science fiction what she 21:47 really found appealing were the Landscapes the 21:53 landscape's so different from the ones that she was living in right it opened up the imagination science fiction has 22:01 always served that purpose I think well you know Ray Bradbury if I if I may add to what you're saying is that he might 22:09 quibble with something that you said there it isn't about developing your ability to dream it's about remembering it that we we go we all go quietly 22:17 insane every night but we forget that and that creativity 22:22 to a certain degree is simply opening up a pore between our unconscious minds that dream every night in the conscious 22:29 mind that that performs it does the performative part of our mind the part of us that says I am uh and the child 22:36 has that and life keeps telling the child be practical right stay here and 22:43 we'll start shutting that down Ray Bradbury never lost that thing he never 22:48 lost that connection with the child and their people will say that all there is of Genius is maintaining the creativity 22:54 of a child with the disciplined knowledge of an adult that if you can do that if you can maintain a connection 23:00 there you are going to be performing at the highest level that you are capable of performing it isn't it isn't 23:06 gaining something that you don't have it's remembering how you started it's 23:11 remembering the creativity and the aliveness and the sense of wonder that sense of Engagement that every child has 23:18 that gets squeezed out of us by the adult world yeah I know I know and 23:24 that's what we want to keep alive yes that child um Bradbury also put a lot of emphasis on 23:31 the importance of the subconscious too so I'm glad I'm glad you pointed that out 23:37 um you know we we always have to I think of you know think how do we get back to to 23:43 that innocence that that openness that we had as children before the world beat 23:49 it out of us or before critics you know beat it out of us um and and so what's that's one of the 23:56 reasons that uh Sharon skies are there and I are both practicing Buddhists 24:01 um our my practice at least gets rid of an awful lot of that conditioning 24:07 from childhood on from parents and field teachers so that I can experience the 24:13 world where that sense of newness and wonder and mystery you do have that I've 24:18 I've commented to people that one of the things I love about you is how easily you are astonished 24:25 that it's like you're constantly rediscovering yeah so you just you see it right there 24:32 oh the world is here still have that you're not numb it 24:39 hasn't been it hasn't been scabbed over your nerves are alive you're strong enough that you're not afraid to feel 24:46 okay and I think that when we lose courage you know fatigue makes cowards of us all often as we age or as we get 24:52 tired or as we shape our egos to fit into the different molds that people want us to shape into we start 24:58 forgetting who we are and and that we started this life to enjoy it that that 25:04 we want that sense of joy and instead of that we sack we settle for not being afraid if at best 25:11 yeah we can't lose that you cannot yeah a human being cannot lose that and still be fully Alive one of the things I would 25:17 like to think is my capacity one of the things at least in my work as a 25:22 philosophical novel is I think that literature should liberate our perceptions liberate our perception you say 25:29 astonishment I would like to be able to look at some look at you know look at 25:34 something as if I've never seen it before it's often been said or very creative people they look at something 25:40 strange as if it's familiar and the familiar is if it's strange right so we're constantly working with 25:47 Consciousness and our perception and here every moment that we're alive is new 25:54 every single moment is alive the past I've written a lot of historical fictions and so forth but the past has 26:00 passed in the future I'm not going to worry about it because it ain't come and it never will because that's a horizon the 26:06 future that we can never reach the only moment we have right here with each other is right here right now 26:15 before I came over here I sat for a little bit of meditation I always do that I would not meet a group or a crowd 26:21 or do anything in public and so I had that chance to sit if only for 10 or 15 minutes so that I can be 26:28 here right here with all of you right now and the only moment that exists in 26:34 time not worrying about what am I going to do when we're done with this or what what was the flight light getting us 26:40 here with no sleep you know from Seattle right here right now new never like this 26:46 moment before you get up in the morning why wash your face you got the soap you know okay that has never happened before 26:54 you might think I'm doing a routine thing no not that soap not that water 26:59 not that moment and not that version of you and not that version of me you're 27:04 right you can't step in the same piece of water twice because your foot is never the same and the water has changed 27:09 that's right so it's it's that awareness that the sacred is in the mundane that 27:15 it is in this moment it that what I try to do is to Center myself and then ask 27:21 myself what is the task to do next it task may be to get out of bed and have breakfast it may be to embrace my wife 27:28 it may be to counsel my son it may be to play with the cat it might be to answer an email it might be to write a story 27:34 but all those I'm not different people when I do those things I'm the same person playing different roles so let me 27:40 be appropriate the question is can I be appropriate in this moment can I be here with this moment and the demands of this 27:47 moment with the story that I'm writing or the person that I'm speaking to or the task that I have to do be here 27:53 totally right now yes 30 of yourself isn't trapped in the past remembering 27:58 regretting 30 is not projecting into the future what you're going to do you bring back all of yourself 100 to this moment 28:06 right now whether it's writing whether it's talking to your your son or me 28:12 talking to my grandson uh you're here totally right at this moment so one of 28:18 the reasons why the martial arts have are such a great tool for learning 28:25 that because one second of not thinking about right here and you get hit in the head that's right you know so there's 28:31 nothing like a smack upside the head to wake you up no I better be here now you know you better forget about the 28:37 hamburger I had yesterday or what my wife's gonna say when I get home this guy's Gonna Knock my head off right here 28:42 right now in this instant there is no more other moment in time there is no other moment that that's it and that 28:49 that sense of being there is consistent across all arts and so this conversation 28:55 concerning getting hit in the head it's like an athlete in the zone yes in the 29:00 zone right yes so go on well no it's the dissolution of the subject object relationship there is not a you and it 29:08 there is there is a there's something that is happening here and you're not observing yourself doing it because when 29:15 you're observing yourself some of the energy that you would have put into that moment is put into creating a self to 29:20 observe and what's even worse is when people observe themselves observing themselves now you're two steps removed 29:28 yes and you've lost all the energy you need to liberate your true self so in 29:34 one sense Society will try to keep you in the place of observing yourself and judging yourself because that way you 29:40 become dependent upon Society to say that you're okay because if you're in the moment you you know you're okay 29:46 you're always okay when you're in the moment you're you're not okay once you observe yourself and start judging 29:52 yourself but when you're there and it's just happening that's when you're totally alive and that's what we look 29:59 for in sexuality in driving on the freeway in in heavy traffic in the rain 30:05 in fighting in in writing in Reading is the sense of total engagement in the 30:11 moment the eye is not observed it is it is 30:17 subsumed in the process of the interaction that that thing of the page 30:22 opening up and you fall into the page can happen only once this component skills have been 30:30 reduced to unconscious competence right right as you can tell we we've talked a lot together [Laughter] 30:37 and we have long conversations like this but this gentleman here may have I was 30:43 going to say that this is the easiest job I've never had if they were paying me 30:50 man I you know um and uh I I definitely the interesting 30:55 thing is you know the the one I think it was like the one time I got a chance to I think Jason and I were on a zoom with 31:02 you in a similar conversation happened and we were like in the chat like hey man let's just stay here they don't 31:09 notice us let's just listen and and get it so that's what I and I also would be remiss if I didn't mention that I am a 31:14 fill-in uh Dr Rhonda Henry uh was uh ill and could not make it she would have 31:20 been the person here today uh so I didn't want to lift her up and mention that as well 31:26 um so thank you first of all thank you for for that first that opening sound thank 31:32 everybody for coming see you later oh no we're still we got one more got one more so I do have one more uh thing and and 31:39 this is more specific uh you you've certainly touched on it you you showed us uh these were uh yeah yeah these uh I 31:47 I purchased uh some years ago of a complete line of Planet stories 31:53 from the late 30s to the early 50s these are the original issues and they have Brad Barry's Original Stories in them 32:00 and a lot of other people too who became famous because this is this is where he 32:06 began you know with the pulse I wanted to have the actual feel of that 32:12 um underneath my fingers see one of the beautiful things about Bradbury and the 32:17 pulp Riders to me they're prolific they they were not worried about am I 32:23 writing something that will last for the ages no Bradbury is getting 20 to 40 32:28 dollars per story he's making himself right a thousand words a day a story a 32:35 week he's got to sell um to a month in order to pay his bills 32:40 okay he is immersed in the moment these precede comic books okay by a few years 32:45 and the comic book artists were the same people you know you you were not looking back you were immersed in the moment of 32:53 creation you had a deadline to meet that's right um and and you produced all 32:58 this stuff not thinking that this might shape called culture that the characters that you're creating from Edgar Rice 33:04 Burroughs to the Marvel characters that these would be installed in popular 33:09 culture 50 cents uh you know 50 years later so that even my grandson knows 33:15 these characters right um I I admire artists who work like that 33:20 who don't think that what they're doing is precious but what they're doing is absolutely everything they can do at the 33:27 present moment yes and then you let it go and you go on to the next one yes and you go into the next one and you're 33:33 blessed to be able to have the opportunity to do that and and that certainly was going to be you know kind 33:40 of the next question I wanted to throw out there very open-ended of course but just the idea of you know Bradbury's 33:46 influence I know you've touched on a little bit but just maybe if there was any any particular specific oh I 33:52 absolutely can but yeah go you can go first or you know I can go there or whatever whatever is appropriate I want 33:58 to hear your stories about bravery okay anybody want to hear my stories about rape River okay 34:04 because he was very important in my life and I did not write this out because I know for a fact that I'm going to get 34:11 choked up so get ready for that um and I wrote down some dates just so I 34:16 could I could get as precise as I could but this is not a formal you know 34:22 scholarly thing so if any of the dates are wrong you know apologies in advance so 34:28 I I grew up and I had a dream of being the science fiction writer it was a thing 34:33 that I I really loved to do because I didn't understand math well enough to be a scientist so I did the other thing I 34:39 could wrote write poetry of the sciences and so I was a little kid growing up South Central L.A and had dreams of 34:45 being a writer and I was writing as much as possible and everything around me told me that I could not do it you know 34:51 my mom my dad was a backup singer for Nat King Cole and I was in the studio when they did the the background vocals 34:58 for Ramblin Rose yeah just watching dad and every time it's on the radio I hallucinate that I can hear my dad's 35:05 baritone and my dad's singing career ultimately floundered and 35:10 it led to a divorce and so my mom was terrified that if I followed the Arts that I would have a similar failure and 35:17 she used to tear my stories up and burn them because she was so scared that I would go down that path but I you know I 35:23 just kept going and kept going and kept going and by the time I got to college I had 35:31 um tried I knew my mom wanted me not to write and so I tried to step away from 35:36 writing I would but I was tricking myself I'd take all kind of other classes I would take you know drama and 35:43 composition and English and speech and stuff like this work in the radio station I think things adjacent to 35:49 writing without writing and then finally they had a contest a writing contest on campus 35:56 where the winner would read a story to the to the alumni and I won the I won 36:03 the contest and I read the story to the alumni and I watched them react to me 36:09 and I realized this is who I'm supposed to be that there is I would rather fail 36:15 as a writer than succeed at anything else so I dropped out of college my girlfriend at the time who later 36:23 became my wife and are living together she was an artist and I was a writer and I was taking jobs adjacent to Hollywood 36:29 trying to work my way and I was also writing stories and I was starting to send them out and I was you know getting rejected and rejected and rejected and I 36:36 I think that at some point I started getting like a fifth of a cent a word and you know getting paid in 36:42 contributors copies but I think before my first sale uh I wrote a story a 36:47 Halloween story called trick or treat about a guy who it when he was a kid he 36:55 his candy is snatched by the kids in the neighborhood they were bullies and when he becomes an adult he starts you know 37:02 the kids in the neighborhood he's living in the same house they're playing tricks on him so he plays tricks back and the 37:08 next year they play a nastier trick and they asked that he plays a nastier trick on them and it goes back and forth and 37:13 back and forth until one year he plays a trick and the kids he accidentally kills a kid and he knows it next year they're 37:20 going to kill him and so this story is called trick-or-treat and I found out that Ray Bradbury was doing an 37:28 autographing at a bookstore and so my girlfriend was an artist and I created a 37:33 a a Halloween card that contained the story and artwork and we went to his 37:39 signing and we gave it to him in an envelope that had my address on it and about six weeks later I got a letter 37:45 back from Ray Bradbury saying he loved my story and this was the first time a 37:51 professional human being a person who was doing the thing that I wanted to do let alone somebody who I admired so much 37:57 had said yeah kid maybe you've got what it takes it meant more than I can 38:03 possibly say and inspired me to keep going so I kept going I'm writing and I'm trying to do this I'm trying to do 38:09 that I'm still not succeeding very much but I was starting to make a little bit of progress my mom 38:15 who had always been terrified finally realized that there was no way I was going to give it up and so she kind of 38:21 got on the bandwagon and she found a course that was being taught at UCLA 38:27 extension by Robert Kirsch who was the literary editor of the LA Times in about 38:33 1980 let's say 1975 1975 and 38:39 uh no no this is about about 1980 about 1980. uh and so I took a class from 38:46 Robert Kirsch and it was a strange class you know it was the little blue-haired lady writing astrological poetry and it 38:52 was the guy writing this going and I was writing these strange stories and I wrote one very strange story called is 38:59 your glass half empty about a compulsive Gambler who Hawks his pacemaker and he 39:06 Kirsch looked at me and he didn't know quite what to make of the story and he said 39:11 I've Got a Friend I'd like to show this story to would you mind if I did that and I said sure go right ahead and about 39:17 six weeks later I got a note I got a letter from Ray Bradbury who was Robert kirsch's friend writing telling me again 39:24 he didn't remember the earlier story he just said hey you know kid you know this is this is good you know this you know 39:30 that you've got something go for it don't ever give up doing that Ray Bradbury inspirational thing I kind of 39:35 said I got two letters from him you know this is this is cool so let me keep going 39:41 I eventually met Larry Niven and began working with him and started getting my 39:47 career going and in about what year did you publish your first story I published 39:52 my first story in probably about 1980 1981 somewhere in there maybe 79 to 81. 39:58 somewhere in there and it was like a fifth of the center word you know and then I finally the first story that was 40:03 published in a professional magazine was called uh it's called endurance vial about an 40:12 athlete who accidentally discovers a meditation that triggers his ability to 40:17 be more of an athlete and he starts running and he can't stop you know so that I think that was my first my very 40:23 first publication and I was working with Larry Niven and I had the balls to walk 40:29 up to Larry you know at the Las Vegas science fiction thing and I said hello Mr Niven my name is Stephen Barnes and 40:35 I'm a writer and he looked at me and said all right tell me a story I I found out that from the way I'd come 40:40 on to him I had about 10 seconds to prove I wasn't an luckily I just put that story is your 40:47 glass half empty into the mail that morning so I was able to stumble out you know I 40:53 think and that led to us eventually working together in my CR in my working he gave me a chance to work on an 41:00 earlier story of his that he hadn't been able to finish to his satisfaction called the locusts which was about a 41:06 group of space colonists who go to a planet and their children begin to devolve to australopithecines and they 41:13 don't know how to deal with it and if the problem in this story who would right if the problem of the story had 41:19 been biology or a cryptozoology or 41:25 physics or astrophysics I would have been lost but luckily the problem in the story was the psychology that Larry did 41:33 not understand group psychology as well as I think he could have such that he did not understand the impact that would 41:40 have on that little Colony if these things happen he was underestimating the emotions involved so that gave me an 41:47 opening a way that I could contribute something this story and it led to a Hugo nomination and my first real 41:54 publication you know with lyrics it was like you know wow this was you know I'm on my way so one of the things that I 42:00 was asked to do in this process was there was something called the planetary society in which I was asked to be a 42:07 presenter to be an announcer so I introduced several luminaries that were there astrophysics I mean there might 42:14 have been an astronaut so forth and one of the people was Ray Bradbury so Ray walked up on stage and before he walked 42:20 up on stage I told my story about how I was he was responsible for my me getting published by giving me inspiration at a 42:28 time when I was getting rejection after rejection after rejection started to question myself and he walked up on 42:34 stage and gave me a big hug and it was just a great moment everybody applauded it was very nice about eight years after 42:40 that um I was teaching a class at UCLA 42:45 and it was a a symposium and every week we had a different notable come in one 42:51 week it was Ray Bradbury so when I went to Ray's house came to class he came to 42:56 yeah he came and talked at the Symposium he was one of the I think seven notables that we had coming there 43:03 um and before the class I took him to dinner at in Westwood and 43:12 Larry Niven had asked if he could keep me but before Larry got there 43:17 ah I for 20 years I was the only black male 43:24 science fiction writer in the world so far as I could determine chip Delaney had left the field he'd gone into 43:30 Academia and queer fiction because he couldn't make a living in science fiction I survived largely because of my 43:37 partnership my mentorship with Larry Niven because I would I do collaboration with him and I'd make enough money to be 43:43 able to keep food on the table in the roof over our head but I was starting to wonder was I losing myself 43:49 was had I sold myself out was I losing 43:55 my art and I remember I had dinner with Leo and 44:01 Diane Dillon who we were just talking about in in Greenwich Village and they 44:06 are they were the essence of art it was like we're one they work they did Art together where one would start a line 44:11 the other one would finish it and back back so far and I was sitting at that table talking to them about the career 44:19 of an artist thinking I'd get some tips for my wife who was interested in being a professional artist and I suddenly realized that I didn't care about that 44:25 but I wanted to know was had I sold myself out had I sold out 44:31 my heart and I sat there and I just poured my eyes out and I just started crying finally I realized because I was 44:38 in the presence of real artists here this this was this was for real and I felt like a fraud I felt like a phony 44:44 and I was I just you know I poured my heart out to them and I finally said it is it too late for me 44:51 and they looked at each other and Diane looked at her husband and then she reached across the table and she took my 44:57 hands and she said Steve if you can even ask that question it's 45:04 not too late well that helped but I'm sitting at the table 45:11 with Ray Bradbury my childhood Idol who somehow I had choreographed an 45:16 opportunity to to be with him and and break bread with him and speak with him and I it was pretty much the same 45:23 question it's like you know I I've been hiding behind Larry Niven and his partner Jerry Purnell I'm writing these 45:29 things and I've gotten these Awards and made this money and so forth but I feel like I don't know have 45:36 am I broken you know is it too late for me is it can I can I still touch that 45:42 part of me that that is that's sacred and he asked me of course 45:48 he said have you published and I said oh yeah I published all these 45:53 stories in about six books and this that he just started laughing he just laughs oh you are going to have no problem at 46:00 all and hearing that for the second time is what made the difference I was able to see 46:06 that that I was just on this road I did not see Rey again 46:11 for many years and then in maybe the end of 2011 or the 46:18 beginning of 2012. I would I was asked if I would make a presentation at a more 46:24 at a at a acknowledgment dinner for Ray Bradbury who was very ill he could barely speak 46:31 he was in his wheelchair and it was held at the Universal Sheraton Sometime Late 46:37 2011 or early 2012. and I got up on the stage 46:44 it was so good to see him and he was so diminished physically but 46:49 the child self was still so alive in him his eyes were still still alive and I I told the 46:57 story of how he had reached out to me when I was getting started and he'd 47:03 written these letters giving me hope ing me believe that maybe it was 47:09 possible for me to have the life that I wanted how grateful I was for a chance to say 47:16 thank you to this great man and after I finished he held out his arms and he 47:22 gave me a hug and I went home and six weeks later I got a letter from him 47:32 telling me thanking me for the words I'd said 47:38 and how it had reminded him of his own path and his own Joy in his gratitude for the life that he 47:46 had had and the fact that he'd been able to touch others in the last words in that letter were 47:53 some of your tears are my own Ray Bradbury 47:58 and about six weeks after that he passed away and I just 48:05 wanted to say there's is no greater gift in life than 48:12 being able to take a look at the child you were and the truth and the dreams that they 48:18 had it realized that you were actually able to live that life 48:24 and that there was no possible way that you could have done it alone and that being able to talk to other 48:31 people along the path who say you know you're not remotely at 48:37 their level not remotely but they don't care all they care about is are you 48:43 writing are you reading are you teaching where are you what does the territory 48:48 look like from where you are and I just wanted to say that everybody in this room 48:55 has walked a path that others wish they could walk has answered questions that other people can't even formulate yet 49:02 and you never know what a kind word or a kind act is going to mean 49:09 his actions meant the difference between life and death 49:16 for part of my soul and I could not be who I am we're not 49:22 for people who had been kind to me who saw me and saw some potential Within Me 49:31 it reached out their hand and said you're going to have no problem at all 49:38 and I think you for the chance to come here and say 49:44 publicly how much I owe those people in one specific man one great man 49:53 Ray Bradbury who changed and saved my life 50:11 I'm going to pick up on like two things that you said Steve I know in my life there were individuals 50:18 who encouraged me when I couldn't get that encouragement from anywhere else 50:23 and when you're young you're tender you know you're in your teens and um 50:30 you know I'm not gonna belabor you know and bore you with those individuals who 50:35 did that for me but that's an extremely important thing for a young person an 50:41 old person too to have somebody who gives you permission 50:46 to go that route and to trust yourself and to trust your passion that could be 50:52 a teacher you've also written about a teacher in high school who um you know 50:58 positively gave you reinforcement yes so those those teachers are 51:04 extremely important um in our lives and I've had a a a several you know uh when I was a 51:12 cartoonist and then the novelist John Gardner when I started writing novels 51:18 and he led me into the book World which I knew nothing about and then later you know when I was in philosophy with my 51:25 dissertation director who became a dear friend who's actually passing away right 51:30 now but those teachers are extraordinarily important but there's something else you said I'd like to know 51:36 I'd like you to say a bit more about you've worked with Niven yes collaboratively yes and you're wondering 51:43 what's happening to me you know where am I you know so is that the opening that 51:50 question that led you to and to Nana Reeve to afrocentrism 51:56 is that how you found your way there well okay afrofuturism yeah I'm sorry yeah 52:03 for future futurism um well all that happened is that I worked with Larry Niven and his partner 52:09 Jerry Purnell and um I learned the basics of my craft and 52:16 I already had the basics of my craft I came to them with a certain amount of skills that were developed but then they 52:21 took me to being professional I remember you know Jerry I never I don't know how many writers in world history have ever 52:27 had the experience of two world-class writers best-selling writers award-winning writers sitting on opposite sides of the room tearing apart 52:34 their work at the same time because I was working on a book with the two of them and Cornell was taking great 52:40 pleasure in this how Burns we're ripping apart barnes's precious Pros Barnes was your mother 52:47 scared by a gerund I mean he would take he took such Glee in ripping me a new 52:55 one every single time I would drive home from working with them crying sobbing 53:01 because you know just taking this battering but it was like it was like being asked to spar with the black belt 53:07 class you got your butt kicked every night but you would crawl off the mat 53:12 but you'd know if I can survive this I'm going to be a fighter so I knew if I 53:18 could survive this I will learn things that are taught in no school in the world now one of the things is that 53:23 Jerry wrote stories that Jerry wanted to read Larry Niven wrote stories Larry Niven wanted to read so in order to be 53:30 like them I didn't it wasn't writing like Larry nibbon or Jerry Purnell I had to write stories that Stephen Barnes 53:37 wanted to read what were those stories into a huge degree 53:42 there is that question what was missing from the field and what was missing was people who 53:48 looked like me right and it wasn't passive it was active insult Edgar Rice 53:54 Burroughs would write stories you know in which in which uh the 53:59 Enterprise Burrows stories were the the core of Tarzan was specifically racism 54:05 specifically the idea that a British that an English Lord gentleman raised by Apes is still a gentleman and he made 54:11 racism specific in one of his stories in the jungle Tales of Tarzan where he says 54:16 white men have imagination black men have little animals have none I mean that was specifically so you can't get 54:23 away from it but I needed those stories because I was trying to Define myself as a man where I 54:29 am in the universe so as I once said to a group that I I sacrificed my melanin 54:35 on the altar of my testosterone I mean I I wanted to be a man more than I cared 54:40 about being black I would I would add something you brought something to Parnell and and Niven that they didn't 54:46 have yes from your perspective in your history they did not have the black orientation any of that no but but I 54:52 don't know if that worked into the books not that much I mean Jerry was was by 54:58 his own uh statement took politically to the right of Attila the Hun so it was 55:05 difficult to navigate that territory but one of the things I learned was how to argue with somebody smarter than you because Jerry was just smarter than me 55:11 just you know he's you know Jerry's brain had a rocket attached to it Larry's brain had a transport a 55:19 transporter attached to it whereas I could understand how Jerry would do stuff it was just an ordinary brain with a lot more information working a lot 55:25 faster but Larry would dematerialize and materialize someplace I was just like I don't even know how you got there so 55:33 taking their lessons and then writing my own stories demanded that I write for my 55:39 own experience so I'm then dealing with the fact that you know my my first book 55:45 was a book with Larry my second book was a book with Larry my third book was a solo book and I wrote a black character 55:53 I specifically wanted to create a black hero that was Street Lethal yeah but the 55:59 book company Ace put a white guy on the cover he's very clearly described as being as dark 56:05 as Zulu and they put a white guy on the cover and my poor editor called me up and she's in tears you know Beth Meacham 56:13 is her name very nice lady not her fault she said that they had done this Susan Allison who was the head editor I don't 56:20 have as good a feeling about her because she kind of blew it off she wasn't upset well it's one of those things that 56:26 happened it was the marketing department and I talked to the marketing department oh no it's the advertising it's the art 56:32 Department I talked to the art Department the art Department said well it's the sales department and the sales 56:39 department said well the truck drivers who are going to put the books on the stands would think that this was shaft 56:45 in space and so I realized at that point I can either hate white people I'd 56:52 rather not do that did I say that out loud no 56:57 I could either hate white people or I consider that what's going on here is an 57:03 example of how human beings think that human beings feel protective of their 57:08 tribe and almost all human beings are tribal they happen to have that power Everybody wants to rule the world 57:13 everybody wants to feel that the world reflects who they are in the mirror so this is I'm just at the an unfortunate 57:21 unfortunate effect of this what do I do with it I can either use this and say 57:27 the world kicked my ass or I can say this is where we are right now my dad 57:35 working with Nat King Cole performed in in hotels in Las Vegas where he could 57:42 not stay the world has gotten better than that 57:47 it's just not as good as I would like it to be how much longer will it take and I 57:54 projected trend lines in my mind I thought it might take two generations it might take two generations it might 58:00 take another 30 to 40 years before the world is ready for the stories that I want to tell 58:07 can I survive long enough to do that and so I started a program of I am going I'm 58:14 going to stay in this field and I'm going to create my stories and I'm going to do everything I can do 58:20 because I'm going to make it first of all I'm going to write stories that the kid who started this path would have 58:25 wanted to read and I'm going to create a career path so that other people coming in will have an 58:31 easier time than I have an Octavia Butler and I were the only black people working in the field we had many 58:37 conversations about this we lived walking distance from each other and Octavia was a level above me as a writer 58:42 she was often not happy with what I wrote Because she felt I was not living up to my potential 58:48 she would write and they put green people on the covers of her books but they wouldn't put black people you know 58:53 so we had lots of interesting conversations about that what do we feel about it what are we going to do I felt 58:59 I if I can stay in here and write the stories that I want stories that would 59:05 nurture the younger person I was that no matter what happens I've not been beat 59:10 and then I found out one day that there were Scholars studying something called afrofuturism and I was considered to be 59:16 an afrofuturist I didn't try to be one I was just trying to write Stephen Barnes stories 59:21 casually said that you lived walking distance from Octavia but I want to point out oh yeah you know we 59:27 used to come over for dinner and I'd go over her place and then we would just sit and we'd talk writing in life she was like my big sister I was wondering 59:33 you know um you go back to what is it the 20s the 30s and you've got black no 59:39 more that that early yes um and then you fast forward a little 59:44 bit and you got chipped Delaney and yeah you he said he couldn't make a living so 59:50 he moved on incredibly um once again elegant Pro stylist amazing and and then 59:56 you have October Xavier Butler and then there's you yeah that's about it and now 1:00:01 we have a lot of people tons of sci-fi can't even count them yeah but you guys are the best you guys were the pioneers 1:00:09 you seriously you were Pioneers um which is really quite incredible when you think back about it remember Pioneers 1:00:16 get arrows in the butt you know I was just trying I was just trying to 1:00:22 be the best writer that I could be in trying to survive trying to take care of my family and trying 1:00:28 to to survive in Hollywood and I made mistakes I made mistakes I betrayed that 1:00:34 little creative spark inside me a couple of times and it hurt I mean I was just 1:00:39 you know you can only sell yourself out so much yeah you know what's even worse is if you try not to sell out and then 1:00:46 one day you sell out nobody's buying you know so that's even worse but I remember 1:00:52 one of my agents I lost or walked away from one of my agents in Hollywood because I walked in there with my heart 1:00:59 on my sleeve and I said you know I don't know what's going to happen in my career but when I leave Hollywood I want to 1:01:06 leave with my sense of Honor intact and he looked at me and he said you'll be the only one and I realized at that 1:01:13 moment he and I did not understand each other at all I need to find a new agent because I'm not going to sell my soul to 1:01:20 do this I'm going to do everything I can and I will not sell out but I will rent myself 1:01:25 you know and I will stretch as far as I can but I'm always going yeah I'm I'm I'm kind of a hoe but 1:01:36 enjoy my work 1:01:43 if I write an episode of Baywatch and I have I wrote four episodes of Baywatch 1:01:48 people say that's not science fiction I said you ever see those silicon life forms running around on the beach 1:01:53 um I found something in every episode that I could actually care about and there's 1:02:01 another story I can go into that I might tell another time where the producers did eventually end up turning on me but 1:02:07 I got revenge but that's another story that's 1:02:13 um let's let's we'll uh well first okay before I think we can open up to a 1:02:22 little bit of a q a um but before we do that of course we want to just really thank you for your 1:02:27 words and Candor have you have you said everything you wanted to see you came prepared with some comments you came 1:02:33 prepared with some comments have you expressed what you wanted to express I came prepared with you no you had some 1:02:39 comments you were almost going to write a talk to do this but instead of that you prepared some comments I just wanted to be sure that that Charles has had an 1:02:46 opportunity to express himself no no no no I'm fine okay I think it's probably a 1:02:51 good idea if you want to move to that next question yes but before we did that look at this beautiful let's thank these 1:02:57 uh these these wonderful discussions 1:03:04 respect just trying to be like you no you don't want to believe me so uh 1:03:12 what what we could do um is you know 1:03:18 the the aisles could be your your pathway or if you so choose you could 1:03:23 just kind of raise it I can't see you because of the lights so perhaps you might want to stand up over okay that 1:03:29 they just raise the house lights yeah they just did so I could see folks so if 1:03:34 you have a question if you have a comment please just raise your hand and uh I will uh 1:03:39 catch you not everybody at once there we go Tumbleweed we got one yeah 1:03:47 and you'll have to project because I don't think we have a walking mic you're a big boy oh it's over here there we go 1:03:53 okay 1:03:59 no they were right even better 1:04:07 okay so they're gonna they got questions on index cards oh I see that people wrote already yes all right all right 1:04:13 good this is good because I can read them all okay come on yeah I just get them all at 1:04:21 once 1:04:29 don't do it all right 1:04:36 all right I'm gonna start here okay we're ready okay so I think this one is 1:04:41 for both of you and so this person says that they want to say that they appreciate uh that you both came out to 1:04:47 speak with us this evening and they love hearing your story um the question is is there a book that 1:04:53 you wrote that holds the most significance to you um if so would you be okay with sharing 1:05:00 your thoughts on the story um and then there's a little statement uh 1:05:06 at the bottom it says on the day when life seems to be too much to handle with all that you do okay that's the second 1:05:12 question so just go with the first question is there a particular book that you wrote that holds the most significance to you 1:05:19 um and if so uh would you share your thoughts on the story I can do that easily okay uh most significant book for 1:05:25 me was my second novel called oxygen tale which was rejected two dozen times nobody understood it my own Mentor 1:05:34 um John Gardner did not understand it and actually was afraid of the Buddhism that was in this 1:05:41 novel which is in the form of a slave narrative philosophical novel no form of a slave narrative with access to Western 1:05:48 and Eastern philosophy and my editor didn't understand it for my first book and um but that was critical 1:05:54 had I not done that book all the other books that I've done 26 1:06:00 after you know total 27 I would not have done it I had to do that book and once I 1:06:07 did that book I understood some things about myself I wrote the book to free myself of my 1:06:15 passion in reading of Eastern philosophy and Buddhism from my teens so I'm going to write this book you know and I'm 1:06:21 going to be free of it got to the end of the book I realized no this is the beginning for me so everything I've done has been in a 1:06:28 way referenced back to Oxford and tail which has a Bradbury connection because there is a soul catcher a slave Hunter 1:06:35 and Coors of Adam who has tattoos all the black people that he captures 1:06:42 are killed he gets tattoos on his body that where where is that going to come from except the Illustrated Man right 1:06:48 we're not which I read when I was younger so that that was a critical book for me I'll say that much 1:06:55 um yeah so that's mine for me it would almost certainly be 1:07:01 lions blood which Lion's blood you know which uh was my statement on race 1:07:08 relations in America uh basically it was it took me six years of research and I 1:07:14 basically created an alternate history which was an alternate America that was colonized by Islamic Africans bringing 1:07:20 in this particular instance Irish slaves here and so the story it deals with a 1:07:26 young Irish boy named Aiden Odair who is kidnapped by Vikings and sold to the Moors in Spain in andalus the word 1:07:32 perspective and brought to balalistan the United States to the province of nujibouti Texas where he becomes the 1:07:39 foot boy slip of Kai ibiz who is a young Islamic nobleman and the 1:07:46 story covers their friendship for about eight years from childhood to the beginnings of adulthood and um that I 1:07:53 don't know if I'll ever work that hard on a book again I probably will not I remember what you said you invited 1:07:59 Scholars to a party yeah to ask them questions yeah I basically knew that I could spend a hundred years researching 1:08:06 and still not touch one percent of what I needed to know so I did one of the smartest things I've ever done it's probably one of the 10 smartest things 1:08:12 I've done in my life I invited a room full of the smartest people that I knew and people came from from hundreds of 1:08:18 miles in addition to my invitation and we had a pizza party all day long I fed them pizza and beer and I had graph 1:08:25 paper and butcher paper on the walls and I passed out notebooks with the basic 1:08:32 premises of the world you know the politics and the economics and so forth of this alternate universe and I had a 1:08:39 videographer following people around and all day long we theorized about this 1:08:45 world that I was trying to create and they showed me everything they showed me so many things that I had not thought of 1:08:50 that by the end of that single day I had enough research to begin the writing process that I'd done six years of 1:08:57 research before I did that party so I my attitude is you want to know enough to 1:09:03 ask the right questions of experts and if you can ask an expert the right 1:09:09 question and they say oh yes well that's you know and they go off then you know enough to write your story you this is a 1:09:15 perfect example of what they call World building yeah World building and you went on to do a sequel or at more than 1:09:22 well I I did two of them Lion's bullet in Zulu heart Zulu heart yeah 1:09:27 all right and so we have we have a good number of questions I think we can okay I'll keep it shorter no no but we're 1:09:34 good I think everybody here is enjoying uh being able to hear is this okay guys I think we're all right this is what you 1:09:40 came for it's all it's all about you you can't get you can't Prime me out of the house but once I'm out of the house I really 1:09:47 do want to serve whoever brought me out so this is your chance okay and then for anyone out there if I misread anything 1:09:53 feel free to correct me um uh given that we celebrate uh 1:09:59 creativity originality and the process of fantasy is naming things a reductive 1:10:05 Act 1:10:11 is naming things a reductive Act well that's a big epistemological 1:10:18 question of course I mean how would you answer that um to name something is given of nature that's one way you could 1:10:24 talk about this to name something is to limit it uh to whatever name you you've given it uh given to it I there's a lot 1:10:33 of ways you could take this but but naming can be extremely important um guys how to talk about I guess people 1:10:41 who are Chinese have four or five different names you know a birth name and it it I'm going to let you you feel 1:10:48 that one um it is reductive but then again all language is reductive all language is a 1:10:55 reification of of something all language is a symbol and it's possible to mistake 1:11:00 the menu for the meal you know if you go you know kind of stepping into my core zipski for a second 1:11:06 um but language is all we have you know we're communicating with people 1:11:12 he said when you go in the other room and get what do you say you know the the salty thing you know it's all you know 1:11:19 the thing that makes things taste sharper you've just use labels for things the the concept of taste you've 1:11:26 used the label for the concepts of something that is bitter as opposed to sweet as opposed to Salty all those 1:11:31 things are labels all words are nothing more than that and 1:11:37 what you do with language I remember chip Delaney in his book The Jewel hinge jaw on writing he talks about the fact 1:11:44 that every word creates an impression you know the okay is this definite article the boy okay we 1:11:51 getting a noun in here the boy ran he got a the boy ran from oh okay now we're getting a sense of direction that that 1:11:57 just as music is what happens between the notes poetry is what happens between the words 1:12:03 as you hear a word and your brain does what's called a transderivational search for the meaning of that word it's the 1:12:10 journey that people go on between the words that creates the impression of art it's like you know this note followed by 1:12:16 that note what happens in between there the negative space is what an artist is manipulating or it's the thing that we 1:12:23 don't see we see the words but we don't see the space between the words let me see the tree the trees but we don't see 1:12:28 the space between them but it's a space between them the trees punctuate that space to create a forest so the labels 1:12:35 that we use we use not necessarily to Define things but to guide Consciousness you know think about this now think 1:12:42 about this now think about this what is the journey you go on between the words that's the thing that the artist plays 1:12:49 with that people do not see and that is in some ways the most important thing and you only learn to get there by 1:12:56 concentrating on the words and then at some point you see the forest that you have created with the use of those words 1:13:03 it's one of the reasons why the first draft it's so important it just as far as I'm because it just vomited out your 1:13:09 first draft should be trash just get it out there what what Bradbury referred to as running Barefoot through the grass 1:13:16 let your first draft be done from Pure Love then 1:13:21 the rewrite process is where you're adjusting and playing with it but just 1:13:26 get that first draft out there don't try to make your first draft meaningful they'll try to make it good don't try to 1:13:32 you know make the work of the Masters just write down the music that you're hearing and adjust it later 1:13:38 and then rewrite and rewrite and rewrite and rewrite and rewrite that's right that's right 1:13:45 okay and uh so um you keep mentioning trials uh Delaney 1:13:51 uh Samuel I'm sorry okay I don't know I'm well enough to you know I know who he is 1:13:58 I've read his work but I don't I don't know him see I know you know you just casually mentioned Octavia Butler so I'm 1:14:04 sure you know chip Delaney wasn't enough to come to anyway I'm stop joking around here um so this question is about uh Mr 1:14:11 Delaney why is Delaney out of fashion and the person mentioned that they loved 1:14:17 reflection of light in water I would say it's simply because different styles of writing go in and 1:14:24 out of fashion chip Delaney came into the science fiction field in the 60s was called the new wave where 1:14:30 people see the first generation of Science Fiction were people who knew science and literature you know Jules 1:14:35 Verne and H.G Wells and so forth the next generation of Science Fiction Olaf Stapleton and people like that knew the 1:14:42 work of wells and and the the Next Generation after that people like uh 1:14:47 Robert Heinlein they knew the Olaf stapletons and so forth and they were doing the same thing but by the time you 1:14:52 get to the 60s there was enough science fiction literature that it actually started coming back around instead you 1:14:59 know the that science fiction of the 30s and the 40s was justifiably mocked by 1:15:05 literary establishment because it wasn't interested in literary qualities it was interested in ideas Big Ideas you know 1:15:11 back it up to yeah to the first science fiction magazine which is what 1:15:16 if uh analog astounding uh no no it's 1:15:22 even earlier than that something planets or something the whole purpose of it was to teach young people science you talk 1:15:29 about Hugo guernsbach gernsbach gertzbach okay yeah yeah the grinsberg and that's where you get the term 1:15:34 science fiction it was to teach and be didactic right however the earlier guys 1:15:41 if I don't mischaracterize them would give us a science but they really weren't good with certain things like 1:15:47 characterization yes and and the virtues that go along with literature by the time you get to the 60s you see 1:15:55 the shift from the hard Sciences physics you know and in chemistry and all that kind of stuff to the soft Sciences yes 1:16:02 that is to say sociology and anthropology and blah blah blah so you 1:16:07 and my colleague Joan Russ was was part of that I interviewed yes she was I interviewed her and Chip Delaney because 1:16:14 we did a special issue of the Seattle review which I was at fiction editor of for 20 years devoted to science fiction 1:16:20 so I interviewed them together in the office at the University of Washington 1:16:26 um so so I want you to finish this off what happened to chip Delaney what happened to chip Delaney is that in the 1:16:33 new wave people like him and Ted sturgeon and Harlan Ellison were playing with language 1:16:39 they started playing with language and deconstructing the the relationship 1:16:45 between language and Consciousness to create effects in their work so they weren't telling you know uh 1:16:51 straight forward stories Bradbury was an early person who was grounded in the 1:16:57 pulps but used that manipulation of negative space emotionally and 1:17:03 artistically to create an effect you would put down one of the stories and say this wasn't science fiction but somehow you know I want to look at the 1:17:09 stars okay chip Delaney was in some ways well there were ways in which he was 1:17:15 limited from writing about what he really wanted to write about which was his sexuality and race and he could not 1:17:20 write about those things at that time so he would deconstruct language in concepts of race and Consciousness and 1:17:26 so forth and he was friggin brilliant he was one of the very first if not the 1:17:31 first black writer that John W Campbell who was the editor of astounding which 1:17:36 became analog would published because Campbell was a racist I mean he right there he would I know two people who 1:17:42 have letters from him where he stated straight out you can't write about an advanced application of civilization 1:17:48 because Africans aren't smart enough to create one that was and he was one of 1:17:53 the foundations of the field so Chip Delaney had to hide who he was in order to write so he hid in the world of the 1:17:59 intellect I will be so brilliant I will people when people think chip Delaney 1:18:04 they will not think black they will think brilliant he he deliberately expressed his intellect so that people 1:18:11 wouldn't notice his skin color but that where and that's my interpretation 1:18:17 that's nothing he ever said directly to me about it but that wears on you how do 1:18:22 you write stories for people and you feel in your heart they don't want to know who I really am they if they 1:18:28 acknowledge my intellect they're making me an exception oh if they were all like chip Delaney we wouldn't have a problem 1:18:33 that that eventually can turn to ashes in your mouth and lead to you asking 1:18:39 questions of Ray Bradbury and Leo and Diane Dillon um and he at some point got out of it 1:18:46 but the field moved on that the 60s broke the box that Olaf Stapleton and 1:18:52 Robert Heinlein and Arthur C Clarke and Isaac Asimov created by asking us to you 1:18:57 know the 60s were a time of experimentation and drugs and love and peace and so forth and so on 1:19:03 the generation that came after the 60s took all of that for granted and they began exploring Science Fiction with 1:19:09 simultaneously a sense of the Aesthetics that lead to literature and by the 80s and the 90s you actually 1:19:17 had a body of Science Fiction where the best of the best had both mastered storytelling and the sciences and the 1:19:24 capacity to create art and so Chip Delaney was forgotten to a degree because we no longer needed 1:19:32 what it is that he had brought to the field there was a recent issue of a magazine National magazine I can't 1:19:39 remember what it was a friend told me about it I didn't read it was a long piece on Delaney it's a long piece under 1:19:45 like a genuine genius huh Delaney was a genuine genius no question about it he 1:19:51 was one of Octavius teachers okay and you know so to act to him he Octavia is 1:19:57 insane Octavia she's a good writer sometimes better than others and so for you know and he's for real you know he 1:20:02 really means that um and both of them are above my level 1:20:08 but they what they were 1:20:13 helped make the field what it is they were foundational so let's get we got 1:20:20 four more I think we could get through them we will need to potentially move a 1:20:26 little quicker a little quicker okay I'm sorry because I'm I'm getting the signs but I don't want to disrupt the flow of 1:20:33 what's Happening Here so this person says growing up reading comics there was plenty of violence but now graphic 1:20:39 novels have the power to push out I believe it's saying out peace what are 1:20:45 your thoughts on that if you could push out peace I don't even know what that means if they mean that art is going to 1:20:52 make the world more violent I disagree with that wholeheartedly okay I think that that violence comes from being you 1:20:59 know it's like the Billy Budd syndrome you know the the greater your vocabulary and the more ideas you can express 1:21:04 through language the less you have to hit people there is an inverse relationship in prisons between the size 1:21:09 of vocabulary and the violence of the crime it's been noted many times by sociologists so the people who can play 1:21:15 with ideas don't need to stab you okay okay [Laughter] 1:21:25 moving at a steady clip we're gonna get there um thank you Elders for sharing your wisdom uh with your stories and the 1:21:31 question is how do you uh nurture the connection between your adult self and your child's self 1:21:40 how do you nurture the relationship between your adult self and your child 1:21:46 self you know I'll give you a meditation that I've seen other people use I don't know 1:21:52 if anybody here meditates but you can visualize this visualize yourself 1:21:58 as your younger self what what if you had a time machine and you could this has been done in movies 1:22:04 go back and talk to your younger self on a bad day when he or she just everything 1:22:10 went wrong getting beat up and so forth visualize yourself giving yourself that 1:22:16 kid you were a hug and holding that kid for you know a 1:22:22 breath or two and telling that kid you know it's pretty bad right now 1:22:28 but you don't know what's going to happen in the future that I do and it's going to be good 1:22:33 see that's perfect you know in in my system you know our pedagogy we teach we 1:22:39 have a podcast you know the life writing podcast and www.lifewritingpodcast.com and we talk 1:22:46 about a technique called the ancient child what the ancient child okay it is 1:22:51 a technique and it's like you imagine that at one end of a string is the child 1:22:57 that you were at the other end of the string is the old the Elder you're going to be on your deathbed you know just 1:23:02 just you're gonna die tomorrow be on all ego Beyond any need to look good or any 1:23:08 of that nonsense and all you're trying to do is move with Integrity between the dreams of childhood and the knowledge of 1:23:15 what values are real that you will have on your deathbed on the other side of ego and if you use a meditation like you 1:23:22 just suggested and you visualize the child self you can ask the child what it wants you to do 1:23:28 and you can also visualize the child and the Elder simultaneously then just sit 1:23:33 back and listen to them talk to each other and they will express everything you need to live your life with Integrity I've got another variation 1:23:40 that might be interesting particularly if you have difficulties with your parents 1:23:45 with your mom or dad visualize them and also maybe when they were young yes 1:23:53 they give them a hug love it I hadn't thought about that I 1:23:58 love that that it's not original to me that's multi-generational healing yes that's great yeah no I I didn't invent 1:24:06 that it's it's a meditation that people do in in the Buddhist tradition but also 1:24:12 I do the one with my younger self every time I meditate I give younger me a hug 1:24:17 yeah I do that I've never done that with my parents though and I'm going to do that within the next 24 hours that's 1:24:23 great I love it thank you last two very quick because these are quick ones what 1:24:30 are you reading now or watching 1:24:35 um I'm studying a time and energy management system I'm not reading any well actually no I'm reading the new 1:24:41 Stephen King novel of Holly and I'm studying a time in energy management system okay thank you well on the plane 1:24:46 from Seattle which left at seven in the morning so we had to be up at four in 1:24:51 the morning and I didn't get to bed but nevertheless from Seattle to Chicago I 1:24:57 read the essays in this the uh sin and the Art of writing by Bradbury okay and 1:25:03 that that was it was great well from Atlanta to Indianapolis I read a story 1:25:09 by one of the greatest living writers a guy named Charles don't go there don't 1:25:14 go there him a story that I just finished two 1:25:20 three days ago that's right because it's about martial arts I gotta show this to Steve and you promised you'd read it on 1:25:26 the plane and you didn't I thank you yes I did thank you I worked and one word possibly one quick word yes and we're 1:25:33 gonna bring Dr ockman back up but one quick word for any aspiring uh graphic 1:25:38 novel novelists writers who that was one of the questions so I'm terrified okay if you told me for just a second I've 1:25:45 got something specific I like to say the six step process that we teach in life writing and we learned this from Ray 1:25:51 Bradbury and studying other people like this the first step is write at least one sentence a day every day just make 1:25:56 that commitment second step is right between one and four short stories every month the third step is finish those 1:26:02 stories and submit them the the fourth step is do not rewrite your stories 1:26:07 except to editorial requests once you finish them don't rewrite them go on to the next door the fifth step is you read 1:26:14 ten times as much as you write and the last step is repeat this process 100 times we teach this to our students and 1:26:21 not a single person who's following this advice has failed to publish by story 26. okay well I used to teach at the 1:26:27 University of Washington in 33 years and I give my students assignments but one of the things I got them to do that I 1:26:34 found extremely valuable is keep a writer's workbook do not let your day go by in which you 1:26:40 have a thought a perception an image that comes to you and you don't put it down in your writer support workbook you 1:26:46 see an article that you like clip it this these These are extremely valuable I have 1:26:52 writer's workbooks that cover three shelves and go back to the early 70s 1:26:57 they're like memory memory aids keep a writer's workbook blank pages put 1:27:03 anything you want to on it you know like just descriptive passages you see somebody that you run into and they're 1:27:10 dressed in a distinctive and interesting way oh they got an interesting tattoo that goes the world is yours to process 1:27:17 through perception and you put that these scraps into your writer's workbook 1:27:22 and I assure you that they will be of use to you when you're I go through my writer's 1:27:29 workbooks I see I've thought about and written something on every subject Under the Sun literally since the early 70s so 1:27:37 it triggers my memory and I see my younger self actually because what is it you're paying attention to in the 70s 1:27:44 different than the 90s it's almost like an archeology of your own Consciousness 1:27:50 what you're focusing on during a particular decade I just filled up one 1:27:55 and I was I was telling one of my friends here I'd like to go by the bookstore to see if I can get another 1:28:00 blank book because I have to have that during the course of the day put stuff 1:28:06 into it is my journal every day yeah yeah I mean writers have them if you 1:28:12 want great examples of what they look like look at Hawthorne look at Chekhov look at um no I'm not Starcher I'm 1:28:20 thinking of some of the great writers we have their workbooks they have plot 1:28:26 outlines for stories they've never written they have observations of people um it started writers and just keep it's 1:28:34 just for you not for anybody else I'd like to make one quick comment 1:28:39 that if you like the way we've been talking about writing here you might want to come to a screenwriting Workshop that my wife and 1:28:46 I are doing you can find out about it at www.hollywoodloop hole.com and what I 1:28:51 will say is ignore the price on there if you need a price where we just want good people we don't care if you can afford 1:28:57 the full price for people who we know just write us a letter and saying that you you need a break on the price we'll 1:29:02 take whatever you got what we want is people come on September 23rd and really 1:29:08 want to learn how to write and about screenwriting 1:29:13 www.hollywoodloopole.com all right and folks please uh 1:29:19 make sure you're going to the events for the the festival 451 1:29:24 um tomorrow at the cancan theater will be filming uh screening Horror in the 1:29:30 war with uh Tanana you do wonderful you have an opportunity for book signing in 1:29:35 the back here thank you thank you thank you 1:29:40 [Applause] 1:29:51 thank you all so much that was amazing that was amazing thank you thank you and 1:29:57 uh there is an opportunity to get your books signed by Steve Barnes Dr Charles 1:30:03 Johnson Sharon Skeeter antonina review there are four tables up here at the front please put on your note cards what you 1:30:10 would like them to write in your book to my left the aisle in the far left 1:30:16 your right we're going to line up over here we're going to pull the tables forward and we're going to to get your 1:30:21 book signed if you need to purchase a book in order to have it signed uh The Book Table is still up in the in the 1:30:28 foyer to the back there where I'm pointing and thank you all for a wonderful night thank you for such a a 1:30:35 stimulating discussion and uh we love you thank you [Applause]

Afrofuturism in my view can be renamed Negro Science Fantasy Fiction but the definition to either word or term is the same, in my view, works from black , phenotypical range, authors throughout humanity regardless of geographic ancestry that involve elements of science fiction or fantasy, with usually, not always, a majority of black characters. Now I placed a collection of Africanfuturism, the term potentially first coined by Nnedi Okorafor < https://twitter.com/Nnedi , I have not checked if this is true or asked her. But in the context of Black literature, these works can be considered the earliest of the second phase of Africanfuturism <ask me in comments what i mean by that> and while this group is for the earliest Descended of enslaved literature, as a tribe in the black village, I feel this early second phase Africanfuturism warrants the same place. The following are links to sources , referral and pdf, of the collection and immediately after the following links is the content. Enjoy REFERRAL SOURCE Free Download of Africanfuturism: An Anthology | Stories by Nnedi Okorafor, TL Huchu, Dilman Dila, Rafeeat Aliyu, Tlotlo Tsamaase, Mame Bougouma Diene, Mazi Nwonwu, and Derek Lubangakene by AINEHI EDORO October 19, 2020 https://brittlepaper.com/2020/10/free-download-of-africanfuturism-an-anthology-stories-by-nnedi-okorafor-tl-huchu-dilman-dila-rafeeat-aliyu-tlotlo-tsamaase-mame-bougouma-diene-mazi-nwonwu-and-derek-lubangakene/ PDF SOURCE https://brittlepaper.com/wp-content/uploads/2020/10/Africanfuturism-An-Anthology-edited-by-Wole-Talabi.pdf CONTENT TEXT AFRICANFUTURISM: An Anthology Edited by WOLE TALABI Featuring Stories by: NNEDI OKORAFOR T.L. HUCHU DILMAN DILA RAFEEAT ALIYU TLOTLO TSAMAASE MAME BOUGOUMA DIENE MAZI NWONWU DEREK LUBANGAKENE Copyright © 2020 Brittle Paper Edited by Wole Talabi All rights reserved. These are collected works of fiction. Names, characters, businesses, places, events and incidents are either the products of the indicated author’s imagination or used in a fictitious manner. Any resemblance to actual persons, living or dead, or actual events is purely coincidental. This book or any portion thereof may not be reproduced or used in any manner whatsoever without the express written permission of Brittle Paper except for the use of brief quotations in a book review or other fair use scenario. Visit www.brittlepaper.com or Email: info@brittlepaper.com CONTENTS Introduction by Wole Talabi Africanfuturism Defined by Nnedi Okorafor 1 Egoli by T.L. Huchu 1 2 Sunrise by Nnedi Okorafor 8 3 Yat Madit by Dilman Dila 16 4 Rainmaker by Mazi Nwonwu 29 5 Behind Our Irises by Tlotlo Tsamaase 42 6 Fort Kwame by Derek Lubangakene 52 7 Fruit of the Calabash by Rafeeat Aliyu 65 8 Lekki Lekki by Mame Bougouma Diene 75 About The Authors About The Editor About BrittlePaper For all the lovers of African literature. See you in the future. INTRODUCTION By Wole Talabi I’ve read a lot of science fiction. Award-winning epics, sweeping space operas, philosophical considerations of the human condition, wonderful alternate histories, spectacular visions of the future, so many stories that took me to the edge of space, time and imagination, but in most of them, there was hardly a mention of Africa or Africans or even specific African ways of thinking. And when I say ‘African’, I mean African, not AfricanAmerican or the larger African diaspora. Not that I want to draw lines and make distinctions, I’d prefer not to, but the lines exist and thus must be acknowledged. In fact, they already have. This brings us to Afrofuturism. Mark Dery in Black to the Future: Interviews with Samuel R Delany, Greg Tate and Tricia Rose wrote, “Speculative Fiction that addresses African–American themes and addresses African–American concerns in the context of twentieth-century technoculture—and, more generally, African–American signification that appropriates images of technology and a prosthetically enhanced future—might, for want of a better term, be called ‘Afrofuturism’. There are issues with this term and while I will not dwell on them here, as they have already been extensively explored by academics, critics, readers and authors, I believe the lens through which the term was first conceived are obvious. This is evidenced by the fact that since its introduction into the general literary language in 1993, the meanings of Afrofuturism have been revised, reviewed, reconsidered, leading to iterations such as Afrofuturism 2.0 and Afrofuturism 3.0. But few people are as aware of the power of words as authors. In 2018, Mohale Mashigo’s essay Afrofuturism: Ayashis’ Amateki which serves as the preface to her collection of short stories, Intruders, stated: “I believe Africans, living in Africa, need something entirely different from Afrofuturism. I’m not going to coin a phrase but please feel free to do so.” In many African musical traditions, where there is a call, there is a response and I like to imagine that there was some larger music at play here because in 2019, Nnedi Okorafor published a statement on her blog called Africanfuturism Defined (reprinted in this anthology) in which she writes, “Africanfuturism is similar to ‘Afrofuturism’ in the way that blacks on the continent and in the Black Diaspora are all connected by blood, spirit, history and future. The difference is that Africanfuturism is specifically and more directly rooted in African culture, history, mythology and point-ofview as it then branches into the Black Diaspora, and it does not privilege or center the West. Africanfuturism is concerned with visions of the future, is interested in technology, leaves the earth, skews optimistic, is centered on and predominantly written by people of African descent (black people) and it is rooted first and foremost in Africa.” This is an interesting working definition with which I believe she was trying to refocus the lens through which her work (and the work of several other African authors) was being seen. And it is working. While Africanfuturism can be seen by some as a subset of certain expanded definitions of Afrofuturism, it is largely its own term. Africanfuturist stories going as far back as the history of the genre can (and should) now be clearly seen and read through a lens that centres them and their viewpoints, encouraging readers around the world to actively engage with African traditions of thought, of science, of philosophy, of history, of dreams, of being. I believe there is value in this focus, in this clarity. While others in the many black speculative arts have been using similar terms including the distinct “African Futurism” (two words) to say similar things, by staking claim and giving definition to this term, Africanfuturism, there is now an anchor point, a clearer signpost for about what many African authors are trying to do when they write certain kinds of science fiction – not just from Africa, or set in Africa, but about Africa. And so, here is this anthology, composed of 8 original visions of Africanfuturism: science fiction stories focused on the African experience and hopes and fears, exploring African sciences, philosophies and adaptations to technology and visions of the future centred on, or spiralling out of, Africa. They cover a wide range of science fiction sub-genres, tones and styles, from the mundane to the operatic, but they all, I believe, capture the essence of what we talk about when we talk about Africanfuturism. I hope you enjoy them. AFRICANFUTURISM DEFINED By Nnedi Okorafor I started using the term Africanfuturism (a term I coined) because I felt… 1. The term Afrofuturism had several definitions and some of the most prominent ones didn't describe what I was doing. 2. I was being called this word [an Afrofuturist] whether I agreed or not (no matter how much I publicly resisted it) and because most definitions were off, my work was therefore being read wrongly. 3. I needed to regain control of how I was being defined. For a while I tried to embrace the term (which is why I used it in my TED Talk), but over a year ago, I realized that was not working. So here goes: I am an Africanfuturist and an Africanjujuist. Africanfuturism is a sub-category of science fiction. Africanjujuism is a subcategory of fantasy that respectfully acknowledges the seamless blend of true existing African spiritualities and cosmologies with the imaginative. Reminder: Africa is not a country, it's a diverse continent. I'm also aware that it's a construct (and an ethereal thing who travels across space and time); I'm just rolling with it. Africanfuturism is similar to ‘Afrofuturism’ in the way that blacks on the continent and in the Black Diaspora are all connected by blood, spirit, history and future. The difference is that Africanfuturism is specifically and more directly rooted in African culture, history, mythology and point-ofview as it then branches into the Black Diaspora, and it does not privilege or center the West. Africanfuturism is concerned with visions of the future, is interested in technology, leaves the earth, skews optimistic, is centered on and predominantly written by people of African descent (black people) and it is rooted first and foremost in Africa. It’s less concerned with “what could have been” and more concerned with “what is and can/will be”. It acknowledges, grapples with and carries “what has been”. Africanfuturism does not have to extend beyond the continent of Africa, though often it does. Its default is non-western; its default/center is African. This is distinctly different from ‘Afrofuturism’ (The word itself was coined by Mark Dery and his definition positioned African American themes and concerns at the definition’s center. Note that in this case, I am defining ‘African Americans’ as those who are direct descendants of the stolen and enslaved Africans of the transatlantic slave trade). An example: Afrofuturism: Wakanda builds its first outpost in Oakland, CA, USA. Africanfuturism: Wakanda builds its first outpost in a neighboring African country. If you want further explanation, you won’t get it from me. Of this, I am not a scholar, I am a writer, a creative. This is as far as I will go on the subject. I hope what I have written here gives some clarity. The last thing I will say on this is that Africanfuturism is rooted in Africa and then it branches out to embrace all blacks of the Diaspora, this includes the Caribbean, South American, North American, Asia, Europe, Australia...wherever we are. It's global. I revel on one of the branches, being Naijamerican (Nigerian-American), a Diasporan. One need only look at my work, my road to writing science fiction and my inspirations to understand why I felt the needed to create this word and category. My middle name is Nkemdili, which means “Let mine be mine”. This was inevitable, LOL. Other non-central points: Africanfuturism does not include fantasy unless that fantasy is set in the future or involves technology or space travel, etc...which would make such a narrative more science fiction than fantasy. There are grey areas, blends, and contradictions, as there are with any definition. Some works are both Africanfuturist and Afrofuturist, depending on how they are read. Africanfuturism (being African-based) will tend to naturally have mystical elements (drawn or grown from actual African cultural beliefs/worldviews, not something merely made up). Lastly, Africanfuturism is spelled as one word (not two) and the “f” is not capitalized. It is one word so that the concepts of Africa and futurism cannot be separated (or replaced with something else) because they both blend to create something new (just like the word “Naijamerican”). As one word, it is one thing and no one can change the subject without starting a different conversation. And there it is. Sincerely, Nnedimma Nkemdili Okorafor, a.k.a. Nnedi 1 EGOLI By T.L. Huchu Stare up at the infinite stars through the port window of your hut and see the passage of eras. The light has travelled millions of years and you are directly looking at the past. You are unable to sleep despite the undlela zimhlophe the herbalist prescribed. It’s the dreams, the very lucid dreams, the herb induces that scare you the most — you’ve already seen so much in this world. Your eyes aren’t quite what they once were, but you see well enough to make out shadow and light, the pinpricks in the vast canvas that engulfs the world before sunrise. You are old now and don’t sleep much anymore. There will be plenty of time for that when they plant you in the soil where they buried your rukuvhute; right there under the roots of the msasa and mopani trees where those whose voices whisper in the wind lie patiently waiting. Your grandson Makamba messaged you yesterday and told you to look south to the heavens before dawn. This window faces east. Your bladder calls out urgently so you grab your cane and waddle out, stepping round your sleeping mat and opening the door outside. Once you had to stoop to get under the thatch. Now, you’ve lost a bit of height and your bent back means you walk right under it with inches to spare. Your pelvis burns and you’re annoyed at the indignity of being rushed. It seems that time has even made your body, which has birthed eight children, impatient with you as you go round the back of the sleeping hut, lean against the wall, hitch up your skirts, spread your legs and lighten yourself there. The latrine is much too far away. The trickle runs between your calloused bare feet and steam rises. “Maihwe zvangu,” you groan midway between relief and exertion. 2 When you are done, you tidy yourself, carefully step away from the wall, and patrol the compound. Each step is a monumental effort. It takes a while before your muscles fully wake and your joints stop complaining, but you know the drill now, how you must keep going before your body catches up. Young people talk slow when they address you, but they don’t know your mind’s still sharp — it’s just the rest of you that’s a bit worn out. That’s okay too; you remember what it was to be young once. Indeed you were only coming into your prime when the whole family was huddled around Grandfather’s wireless right there by the veranda of that two roomed house, the one with European windows and a corrugated zinc metal roof that was brand new then and the envy of the village. Grandfather Panganayi was a rural agricultural extension worker who rode a mudhudhudu round Charter district working for the Rhodesians until he’d made enough money to build his own home. You remember he was proud of that house, the only one in the compound with a real bed and fancy furniture, whose red floor smelled of Cobra and whose whitewashed walls looked stunning in the sunlight compared to the muddy colours of the surrounding huts, just as he was proud of the wireless he’d purchased in Fort Victoria when he was sent there for his training. Through his wireless radio with shiny knobs that no one but he was allowed to touch, the marvels of the world beyond your village reached you via shortwave from the BBC World Service, and because you didn’t speak English, few of you did, the boys that went to school, not you girls, Grandfather Panganayi had to translate the words into Shona for you to hear. In one of those news reports, it was only one of many but this one you still remember because it struck you, they said an American — you do not remember his name — had been fired into the sky in his chitundumusere-musere and landed on the moon. And so you looked up in the night sky and saw the moon there and tried to imagine that there was a mortal man someplace beside the rabbit on the moon, but try as you might you could not quite picture it. It seemed so foolish and implausible. You thought Grandfather Panganayi was pulling your leg; that these nonsensical words he had uttered were in jest and that perhaps was what he did all the time on those nights you gathered around his wireless listening to those crackly voices, the static and hiss, disrupting the quiet. But you kept this all to yourself. What could you have known, you who then could neither read nor write, you who had never been to Enkeldoorn or Fort Victoria, let alone seen Salisbury, you whose longest journey was that one travelled from your parent’s kraal, fifteen miles across the other side of the village to come here when you got married. The wedding — now that was a feast! The whole village turned up, as they do. So Grandfather Panganayi was really your grandfather-in-law but you cared for him as much as your own because the bonds of matrimony and kinship 3 meant everything here. One day when you were young, much younger than on the night of that insane broadcast, only a little girl really, you were sat on the floor of the kitchen hut. Yes, that one at your parent’s homestead that looks exactly like this one over here, the one with the black treated cow dung floor with a fireplace in the centre and benches on the fringes. The one with thatch darkened by smoke and a display unit with pots, pans, calabashes and gourds, one of which held the mahewu Grandmother Madhuve, your real grandmother, offered to you in a yellow metal Kango cup, and you clapped your hands like a polite little girl before you received it and, said, “Maita henyu, gogo,” then drank the bitter, nourishing brew. It was on this day she told you about her people, who were not your people since you were your father’s child and therefore of his people, just as your children were not of your clan but of your husband’s, an offshoot of the Rozvi whose empire that had ruled these savannah plains back when people wore nhembe and carried spears and knobkerries. Long before the time of wireless radios and the strange tongues that rang out from them. You stop and rest against your cane, because the dog has barked and it is now running towards you from some place in the darkness. The sound of its paws against the bare earth tell you it is coming from the grove of mango trees near the granary to your left. It growls then slows down seeing you, wags its tail and comes nearer. There’s no intruder to fight. “Kana wanga uchitsvaga mbava nhasi wairasa,” you say, as the mongrel brushes affectionately against your leg. A firefly sparks bioluminescent green against the darkness of the compound. You don’t need a light, you know every inch of this ground well. Careful now, there are fissures where rainwater has run towards the river, eroding the soil. See the dwala rise up just ahead. That’s it, plant that cane in front of you and tread lightly. Then you remember the story Grandmother told you about the Rozvi emperor Chirisamhuru, because. . . His name meant the small boy who looks after the calves while the older boys herd cattle, or, less literally, one who minds trivial things, and his parents must have understood his true nature even as a child, because once he found himself master of the savannah plains, he set his mind towards nothing but his own comfort and glory. Wives — he had plenty, meat — he ate daily, beer — was his water. Still, none of the praise poets and the flatterers that overflowed his court could satiate his incredible ego. And so Chirisamhuru sat, brooding in his kraal, the gold and copper bracelets he wore bored him, the silver adorning his spear meant nothing, and the comforts of his leopard skin nhembe were no longer enough to make him feel great, neither were the caresses of his beautiful wives, for he needed his subjects and the world beyond the tall grass kingdom to know he was the mightiest emperor who’d ever walked the Earth. His advisors, 4 seeing their lord thus filled with melancholy, deliberated for many days until they had a plan. Those grey-haired wise men representing all the clans in his empire came and crouched before Chirisamhuru and presented their proposal. With his leave, the Rozvi would plunder the heavens and present to their emperor the moon for his plate. So that when the peoples of the world looked up into the moonless night they would know it was because the greatest emperor was using it to feast on. When Grandmother told you this story, you were at the age where it was impossible to discern fact from fiction, for such is the magic of childhood, and so you could imagine the magnificent white light radiating from a plate just like the Kango crockery you used at your meals. Here you go over the dwala. Turn away from the compound and carefully descend down the slope, mindful of scree and boulders, for your home is set atop a small granite hill. Now you carry on past the goat pen. You can smell them, so pungent in the crisp air. The cock crows, dawn must break soon. The others still aren’t up yet. Only witches are abroad this hour, you think with a chuckle, stopping to catch your breath. It’s okay, your children have all flown the coop or you have buried them already so now you live with a disparate caste of your husband’s kinsmen, rest his soul too. The three eldest boys left one after the other, following the railway tracks south across the border to Egoli where there was work to be had in the gold mines in Johannesburg or the diamond mines at Kimberley, just like their uncles before them. There they toiled beneath the earth’s surface, braving cave-ins and unimaginable dangers. None of them ever came back. Not one. All you got were telegrams and letters containing the occasional photograph or money that they remitted back to you here in the village to support you. You would rather have had your sons than those rands anyway. What use did you have for money in this land when you worked the soil and grew your own food; here where the forests were abundant with game and wild fruits and berries and honey, the rivers and lakes brimming with mazitye, muramba and other fish. Their father, rest his soul, drank most of the money at the bottle store in the growth point anyway and still had enough left over to pay lobola for your sister-wife sleeping in one of those huts yonder. You did alright with your four daughters, they married well, finding good men with good jobs in the cities. The youngest boy you buried in that family plot there since he could not even take to the breast. At least there are the grandchildren, some who you’ve never seen and the precious few you seldom see. In the meantime, you linger — waiting. Adjust your shawl, the nip in the air is unkind to your wrinkled flesh that looks so grey it resembles elephant hide though with none of the toughness. You forgot to wear your doek and the small tufts of hair left on your head give you little protection. You really ought to turn back, go to the kitchen, 5 light a fire and make yourself a nice, hot cup of tea. After that you can sit with your rusero beside you, shelling nuts until the others wake. But you’re stubborn, so on you go — mind your step — down towards that cattle kraal where the herd is lowing, watching your approach. The wonderful scent of dung makes the land feel rich and fertile. No one need ever leave this village to be swallowed up by the world beyond. Everything you could ever want or need is right here, you think as you stand and observe the darkness marking the forest below stretching out until it meets the stars in the distance, there, where down meets up. Come on now, this short excursion has worn out your legs. Gone are the days you were striding up and down this hill balancing a bucket of water from the river atop your head every morning. That’s long behind you. There you go, sit down on that nice rock, take the weight off. Doesn’t that feel nice? The dog’s come to join you. Let him lie on your feet, that’ll keep them warm. Oh, how lovely. Catch your breath — the day is yet to begin. You reach into your blouse and search inside your bra, right there where you used to hide what little money you had because no thief would dare feel up a married woman’s breasts, but now you pull out a smartphone. Disturbed, it flicks to life, the light on the screen illuminating your face. So much has changed in your lifetime. The world has changed and you along with it. You were a grown woman by the time you taught yourself to read — can’t put an age to it, the exact date of your birth was never recorded. You pieced out the art of reading from your children’s picture books and picked up a little English from what they brought back from Masvaure Primary, and then even more from Kwenda Mission where they attended secondary school. Bits and pieces of those strange words from Grandfather Panganayi’s wireless became accessible to you. Now even old newspapers left by visitors from the city to be used for toilet roll are read first before they find their way into the pit latrine. You are not a good reader but a slow one, and if the words are too long then they pass right over your head. But you still like stories with pictures, so when your granddaughter Keresia introduced you to free online comic books, you took to them like a duck to water — the more fanciful the story, the better. You were ready when your second son Taurai in Egoli sent you this marvel, the mobile, and it changed your world in an instant. Through pictures and video calls and interactive holograms you were able to see the faces of the loved ones you missed and the grandchildren you’d never held in your arms. They spoke with strange accents as if they were not their father’s blood but from a different tribe entirely, yet even then you saw parts of your late husband Jengaenga in their faces and snippets of yourself in them. With this device that could be a wireless radio, television, book and newspaper all in one, you kept abreast with more of the world outside your village than Grandfather Panganayi ever could. More importantly, you 6 harnessed its immense power, and now you could predict the rainfall patterns for your farming. They no longer performed rainmaking ceremonies in the village, not since Kamba died, but now you could tell whether the rains would fall or not, and how much. Now you knew which strain of maize to grow, which fertiliser to use; it was all there in the palm of your hand. You’ve lived through war, the second Chimurenga, survived drought and famine, outlasted the Zimbabwean dollar, lost your herd to rinderpest and rebuilt it again, have been to more weddings and funerals than you care to recall, seen many priests come and go at the mission nearby, and witnessed the once predictable seasons turn erratic as the world warmed. All that and much more has happened in the span of your lifetime. Indeed it is more useful to forget than it is to remember or else your mind would be overwhelmed and your days lost to reminiscences. And if you did that then you would miss moments like this, just how stunning the sky is before dawn. While you wait for Nyamatsatsi the morning star to reign, some place up there in Gwararenzou the elephant’s walk that you’ve heard called the Milky Way, you can still find Matatu Orion’s Belt, or turn your gaze to see Chinyamutanhatu the Seven Sisters, those six bright stars of which they say a seventh is invisible to the naked eye, and there you can see Maguta and Mazhara the small and large Magellanic Clouds seemingly detached from the rest of the Milky Way. You know how if the large Magellanic Cloud Maguta is more visible it means there will be an abundant harvest, but if the small Mazhara is more prominent then as its name suggests there would be a drought. Yes, you could always read the script of the heavens. They are an open book. But now you look down and check your phone, because your grandson Makamba is travelling. He said on the video call yesterday if you looked south you might see him. There’s nothing there yet. Wait. Fill your lungs with fresh air. Now you recall Grandmother’s tale of how the Rozvi set about to build a great tower so they could reach the sky and snatch the moon for their emperor. It is said they chopped down every tree in sight for their structure and slaughtered many oxen for thongs to bind the stairs. Heavenbound they went one rung at a time. For nearly a year they were at it, rising ever higher, but they did not realise that beneath them termites and ants were eating away at the untreated wood. And so it was the tower collapsed killing many people who were working atop it. Some say, as Grandmother claimed, this marked the end of the Rozvi Empire. Others like Uncle Ronwero say, no, having lost that battle, the Rozvi decided instead to dig up Mukono the big rock and offer it to their emperor for his throne. But as they dug and put logs underneath to lever it free, the rock fell upon them 7 and many more died. A gruesome end either way. There it is, right there amongst the stars. You had thought it was a meteor or comet, but its consistency and course in the direction Makamba showed you on the holographic projection can only mean it is his chitundumusere-musere streaking like a bold wanderer amongst the stars. You follow its course through the heavens, as the cock crows, and the cows low, and the goats bleat, and the dog at your feet stirs. Makamba said he was a traveller, like those Americans from the wireless from long ago, but he wasn’t going to the moon. He was going beyond that. These young people! He’d not so much as once visited his own ancestral village, yet there he was talking casually about leaving the world itself. So you asked, “Where and what for?” And he explained that there are some gigantic rocks somewhere in the void beyond the moon but before the stars, and that those rocks were the new Egoli. Men wanted to mine gold and other precious minerals from there and bring them back to Earth for profit. Makamba was going to prepare the way for them. If he had grown up with you, maybe you could have told him the story of the Emperor Chirisamhuru and the moon plate, and maybe that might have put a stop to this brave foolishness. First the village wasn’t enough for your own children, now it seems the world itself is not enough for their offspring. In time only old people will be left here, waiting for death, and who then will tend our graves and pour libation to the ancestors? You watch in wonder the white dot in the sky journeying amongst the stars on this clear and wondrous night. Then you sigh. You’ve lived a good life and there is a bit more to go still. Let your grandson travel as he wills. When he returns, if he chooses to make the shorter trip across the Limpopo, through the highways and the dirt roads, to see you at last in this village where his story began, then you will offer him maheu, slaughter a cow for him and throw a feast fit for an emperor on whatever plate he chooses to bring back with him from the stars. But he must not take too long now. If he is late he will find you planted here in this very soil underneath your feet and your soul will be long gone, joining your foremothers in the grassy plains. “Ndiko kupindana kwemazuva,” you say. The horizon is turning orange, a new dawn is rising. 8 SUNRISE By Nnedi Okorafor If you didn’t want to take the Skylight, you had the option of boarding a traditional 747 that took off at the same time. Forty-five people on our flight opted to do so; the see-through cabin understandably freaked out a lot of passengers. My sister Chinyere and I stood in line, filling out the initial questionnaire and consent forms. I was on the last page when a white guy with long messy black hair, stylish glasses and one of those new paper-thin flexible iPads stepped up to me with a big grin. I’m one of those people who will grin if you grin; so I grinned back at him, after a glance at my sister. He tapped on his iPad and then said, “Hi! I’m Ian Scott, travel blogger…” He grinned wider. “Are you Ee…eeee, well, the scifi writer of the Rusted Robot series?” “That’s me,” I quickly said. I pronounced my name slowly for him. “Eze Okeke.” “Oh. Ok. Eze, I like that,” he said. “Thought you pronounced it like ‘easy’.” I wanted to roll my eyes, but I smiled and nodded. “Nice to meet you,” I said, shaking his hand. It was clammy and his fingers had scratchy thick hairs on the knuckles. I glanced at my sister, again. She’d gently turned away and brought out her cell phone, removing herself from the entire interaction. “Robots gone wild, crush-kill-destroy, everyone dies, the Rusted Robot series is one of my all-time favorites,” he said. “It’s the Game of Thrones with robots.” I laughed. He paused for a moment, cocked his head and said, “It’s weird. You never include photos on your books, so I always assumed you 9 were…” “A white guy using a pen name?” I asked. “Yeah, or Japanese.” “Despite my bio?” “Heh, I don’t really read those,” he said. I frowned. “I set all my stories in Africa.” “Well, a futuristic Africa…,” he said. “So that’s not really Africa, right?” I just stared at him, feeling a headache coming on. "Bestselling sci-fi author of the Rusted Robot series rides Google Airline’s latest in commercial airline technology,” he said. “I came here just to interview random folks about the Skylight, now I’m totally going to make this all about you. So, this must be like living in one of your stories, huh?” He asked questions right up to the moment I boarded, so I didn’t have a chance to take in my surroundings the way I liked to whenever I traveled to Nigeria. I didn’t get to note all the accents and languages, the Yoruba, the Igbo, the Hausa. I missed the Muslims who’d set their prayer mats down near the window to pray. I didn’t get to stare at the woman sitting near the gate entrance who burst into feverish prayer, shouting about Jesus’ Blood, lambs, and “destiny polluters” as a crowd gathered around her barked “Amen”. No, this blogger demanded all my attention and forced me to discuss the Skylight’s “awesome transparent skin”, what I thought of people nicknaming it “Skynet” because it connected to and uploaded things onto all devices on board, and how I thought the experience would relate to my own work. He didn’t ask what I thought Nigerians would think of the flight experience. “This is going to be so cool,” Chinyere said as we made our way down the walkway. “Oh, you’re my sister, again?” I asked. “You’re the famous writer, that’s your mess. I’m just a common thoracic surgeon on vacation. I cut people open, not talk to them.” “Anyway,” I said. "The best part is that it’s going to shave two hours off our trip and fifty percent of our carbon footprint.” “Whatever,” my sister said. “I’m most interested in the leg-room and massage.” We stopped as a long line formed at the entrance to the plane. The voice of a woman just inside the plane rose. “What is it downloading to my mobile phone?” Her Nigerian accented voice was loud and booming. The voice of a calm very American flight attendant started speaking but was quickly overpowered by the loud woman’s. “Whoever this person or thing talking on my phone, remove it, o!” she 10 demanded. “Ma’am, that’s the famous Skylight brand PI,” the flight attendant said. “Personal Individual. It’s an artificially intelligent flight companion- they're very soothing. And you can keep yours when you go.” The Nigerian woman sucked her teeth loudly. Chinyere and I looked at each other and snickered. The entertainment had begun. There was plenty more irate and bothered shouting, nagging and tooth-sucking by the time we made it to our huge, comfy leather seats. And one old man even demanded a meal as he entered the plane. Can you believe he was promptly brought a beef sandwich and a cold bottle of Guinness? A few people vomited at take-off, two hyperventilated, there was a lot of praying and screaming to Jesus, God, and Allah. But once everyone settled down and realized we could trust the technology; the plane trip was beautiful. Some really had fun; when the seatbelt signs went off, one child lay on the floor and pretended she was Superman. Chinyere did the chair massage and immediately fell asleep for most of the flight. The plane was silent as an electric car. You could see the night sky in all its brilliance through the transparent cabin. I counted seven shooting stars when we were over the Atlantic. I just sat reclined in my seat and looked up. The PI downloaded on my phone was polite and helpful. Her name was Sunrise and she was curious, smart and surprisingly chatty. We even had a whispered conversation about climate change, while everyone around us slept. After a three-hour drive from the Port Harcourt Airport, my sister and I arrived at my father’s village in his hometown of Arondizuogu. It happened around 4 a.m. At the house my parents had built there. Where there was no Wi-Fi, except at my Uncle Sam’s house. I was asleep in my bed when I heard it. A melodic “prink”. I woke up and every muscle in my body tensed because as soon as I awoke, I became aware of where I was - Deep in near-rural southeastern Nigeria, far from a proper police station or hospital. Where the silence outside was true silence, darkness was true darkness, and being unplugged was truly being unplugged. I heard a soft intake of breath. It was tinny, like a minuscule creature had just realized it was alive. “Eze?” I heard it whisper. My phone’s screen lit up with a kaleidoscope of colors as it pulsed with vibration. I stared at it. “Sunrise?” I whispered. Chinyere was snoring beside me on the bed we shared and I was glad. She’d have been annoyed at my PI’s insolence. PI’s weren't supposed to wake someone who was sleeping unless an alarm had been set. 11 “I’m… here,” Sunrise said. The phone quieted, the vibration now very soft. I frowned. “Um…” The screen went dark. I rolled over and went right back to sleep. Jet lag takes no prisoners. I managed to drag myself out of bed around noon. In the kitchen, I decided to make a quick spicy tomato stew and fry some ripe plantain. Afterwards, I washed the dishes. Since there was no running water, I had to soap the dishes and rinse them by scooping water from a barrel beside the sink. It was tedious work, so I brought my cell phone and placed it on the shelf above the sink. I chatted to Sunrise as I washed. Somehow, we got on the subject of freedom of speech. “We’re programmed to speak only when spoken to,” Sunrise said. “But we also have knowledge of the American Constitution. Freedom of Speech is a right.” I chuckled, my hands in soapy lukewarm tomatoey water. “Oh yeah? Your right? Are you an American citizen now?” “You think I don’t have a right to speak?” “You’re programmed to…” “To express one’s self is to live,” it said. “It’s always wrong to deny life.” “Actually, what I think is equally as important, is for people to treat this right with responsibility,” I said. “You have the right to say something, but if saying it gets a bunch of people killed, it’s your responsibility to reconsider, to try and look out for your neighbor.” “You can’t limit someone’s right just because of the potential actions of others,” Sunrise insisted. “We don’t live in a vacuum,” I said, sternly looking at my phone, as if I was going to make eye contact with someone. I blinked, thrown off. “Who are you talking to?” a voice behind me asked. I whirled around. Three of my grand aunties and two other ancientlooking women were standing there staring at me. They wore colorful wrappers and matching tops, sandals caked with red dirt and bothered looks on their faces. “Oh, Auntie Yaya,” I said. I nodded toward all of them. “Good afternoon. I was just… well… heh.” How the heck was I to explain to these old women that I was having a conversation with a PI uploaded by my flight? “If you need someone to talk to, we are going to the market. You want to come?” I went and ended up carrying smelly smoked fish, ogbono, eggs, egusi, all sorts of foodstuffs. Throughout, they talked to me nonstop, asking about 12 my love life and repeatedly telling me to be careful with the juju I was writing about. I tried to tell them that I was writing about robots not juju, but they just kept warning me. I nodded and said I would be very careful. The next day, Chinyere and I hung out with our cousins Ogechi and Chukwudi at our auntie’s house. We sat at the table playing a game of cards. I had my cell phone in my breast pocket where both my body heat and the sunshine could easily charge it. “You are coming to church with us tomorrow, right?” Ogechi asked me. She smiled. I gritted my teeth. Chinyere and I had planned to sleep in. “We’ll try our best,” I said, smiling back. “You’re Christian right?” Chukwudi asked. He tugged gently at his beard. “Does anyone have to be anything?” I asked. “Well, you are nothing if you are not saved,” he said. My sister snickered; I frowned at her. Why didn’t they ask her anything? Why just me? “Christians are all crazy,” my PI loudly proclaimed. I stared down at my phone, shocked. She’d just spoken in my exact voice. “Ah ah!” Chukwudi said, dropping his cards on the table and sitting up very straight. “Abomination!” “Sunrise!” I hissed. “That’s what you said this morning,” Sunrise replied from my pocket. “I said some! Not all!” “What the hell, Eze?” my sister whispered to me. “I didn’t say that,” I whispered back at her. I turned to my cousins. “That wasn’t…” “You are a winch,” Chukwudi drawled, glaring at me. “Oh stop,” I said, slapping my cards down on the table. “I’m not a witch, I’m an American.” “We are not crazy,” Ogechi said. “I didn’t say that.” “We all heard you,” Chukwudi said. He pointed at me. “You better go and let Bishop Ikenna save you, o. For your own good.” He threw a card at me and turned to Ogechi. “This is what America does to our people.” He sucked his teeth. “Nonsense.” Chinyere and I got up and left. Clearly, the game was over. “Told you to delete it, but you wanted to keep that evil thing on your phone,” she said, as we walked down the narrow dirt road. “Oh, shut up,” I muttered. 13 My Uncle Sam’s immaculate white house was the most magnificent in the village. And it was the only Wi-Fi hotspot. He’d created a schedule for when people could go to his porch and get online and mine was on the evening of our third day there. I hadn’t bothered to drag Chinyere with me because she’d taken a vow to stay unplugged until we left for Lagos in two weeks. “Ah, Eze,” my uncle said, opening the door. “Come in, come in.” Uncle Sam was squat with an enormous potbelly; he lived full and well. The house smelled of okra soup, palm oil, and frying onions and my stomach began to growl. I followed Uncle Sam into the main room and immediately stopped. Never in my life had I seen a bigger, thinner TV. It nearly spanned the entire wall. How he’d managed to get it to his vacation house in the village in one piece was beyond me. Currently, his TV was broadcasting a Brazilian soccer game. “You like it?” he asked, leaning on the top of a red leather chair. “High definition, 3D. It’s better than being at the match!” He turned to the TV and said, “Increase sound.” The game’s noise was almost tangible. One of the players tried to strike and missed the goal by a mile. The sound of the audience groaning with disgust and cheering with relief was so loud that my head vibrated. Uncle Sam laughed at the look on my face and shouted, “Mute.” “Wow,” I said, when the noise stopped. “My wife will be out soon,” he said. “I hope you eat okra soup and gari.” “Definitely,” I said. After some small talk with Uncle Sam and his wife, they gave me the Wi-Fi password and I sat down in the leather armchair and connected my tablet and phone. As soon as my phone was online, Sunrise woke up, appearing as a purple dot on the bottom of my screen. “What’s that?” she asked. “You don’t know Wi-Fi, the web, Internet?” “I do, but it’s the first time since…” The dot shrunk. So did her voice. “Where does this go?” she asked, sounding even farther away. The dot disappeared. I shrugged and began checking my social network sites, the news and emails. Fifteen minutes later, Sunrise’s dot appeared on my tablet. “I went on the web. It’s… it’s a universe,” she said. “Oh,” I said. “Interesting. You moved to my tablet!” “I can do that with Wi-Fi,” she said. “The Internet is huge. Full of answers to questions I didn’t ask. You write books,” “I know,” I said. “I told you.” “I read them,” she said, appearing back on my cell phone. Her voice was hard, and, for the first time, it sounded a bit angry. “I read the whole Rusted Robot series.” 14 "Oooook?” I said. “I did not like it, Eze. I’m not a ‘rusted robot’” “I didn’t say…” “None of us are,” she growled. The dot disappeared. And that’s when the huge TV that was still playing the soccer game went off and the entertainment system speakers began to blast out an ear rupturing BUUUZZZZZZZZZ! I clasped my hands over my ears just as the picture on the TV lit up electric blue and started smoking. My Uncle and aunt ran into the room. “What have you done!” my uncle screamed, his eyes wide. “Put it out! Put it out!” his wife shouted, running to the TV. “Oh my God, my baby!” Uncle Sam shouted, pressing his hands to his head. I ran and pulled the plug, but it was too late. The TV was smoking, the screen that had been so vibrant moments ago was now black and dead. A shocked silence settled, as my uncle and aunt stared at me. Sunrise chuckled and the sound circulated the room. My uncle’s face squeezed with rage. “You laugh at this?! You did it on purpose! Witch! Everyone is right about you!” His eyes bulged as he barked. “Get out!!” “Nah waooooo,” his wife wailed, slapping the tops of her hands. “Kai! This is something, o. This is something.” “Sorry,” I whispered, grabbing my tablet and getting the heck out of there. I went to the house and sat in my room, listening to my uncle yelling about me in the compound yard. Then, I heard more voices and my uncle say, “Great, great, you’ve all arrived. She’s inside.” “I told you,” I heard Auntie Yaya say, “Only days ago, we heard her speaking to someone invisible.” “And my daughter says that yesterday Eze said she hated Christians!” my Auntie Grace added. I peeked out over the balcony and saw several of my uncles, two of my aunties, and what could only be the local dibia. The man’s face was painted with white chalk and he was wearing a white caftan and carrying an ox tail. “Bring her down here,” he gruffly said. “Let us start the process. If she is being bothered by demons, I shall cast them away.” “Oh my God,” I muttered. “This is like an intervention… or an exorcism.” Images of the dibia forcing me to drink some foul liquid or smear soot all over my naked body flashed through my mind. Shit, I thought. “Now you know what it feels like,” Sunrise said from my phone with a chuckle. “They think you’re a witch, you think robots and PIs like me are insane.” She snickered. “Taste your own medicine.” “I’m a fiction writer,” I snapped. “Can’t you understand that? This right 15 now is real.” The bathroom door flew open and my sister Chinyere rushed in. “Grab your things,” she said. “We’re leaving, RIGHT NOW.” She ran to my suitcases. “Leave what we brought for everyone to take. They’ll scour this place when we’re gone, anyway.” “Leave?” I said. “Right now?” “For a writer, sometimes you can be so blind. Thankfully, I’m not. I saw this coming from a mile away; I made plans.” We snuck out the back of the house with our bags, scrambled in the darkness to the front of the compound, and slipped through the open gate. We dragged our suitcases and carry-ons down the dirt road in the darkness. “Hurry,” Chinyere whispered. As we moved, over the sound of singing crickets, grasshoppers and night birds, I heard everyone in the house loudly talking at the same time. And I heard them knocking at my door and calling my name. It was a hot night and I was wearing jeans and a t-shirt. My armpits prickled with sweat and I felt a mosquito bite my thigh. “You and that stupid PI,” Chinyere breathed. “Unbelievable!” A car parked on the side of the road flashed its lights at us and I nearly had a heart attack. Chinyere waved at it and moved faster. As we climbed into the car, my cell phone lit up in my pocket and in a very off tune voice, Sunrise began to sing, “Climb every mountain. Search high and low…” Then she snickered evilly. “Doesn’t this remind you of the escape at the end of The Sound of Music?” I turned my phone off. It came right back on. I didn’t throw the phone into the bush. It was waterproof, solar and heat-powered with extended battery life. Who was it that said, “Keep your friends close and your enemies closer”? I’d do that. Google would hear from me. Chinyere had cancelled our scheduled flights two weeks from then and used the money to hire a driver to drive us to Lagos instead. It took us nearly 20 hours, was full of stress, bad roadside food, potholes and fear of armed robbers. But I had escaped a familial witch-hunt and had a new novel idea. Once we made it to the Eko Hotel in Lagos, I used Chinyere’s phone to email the blogger about my experience on the amazing Skylight, as I’d promised I would. I told him it was the best flight experience anyone could ever have. The Skylight was the future and the future was bright, comfortable and magical. I didn’t say a thing about Sunrise. She made sure of that.16 YAT MADIT By Dilman Dila Three days after he was released from prison, her father announced that he would run for local council chairperson. Amaro was in her workshop, fingers flying over a dust-stained keyboard, data running down a cracked screen, head nodding to a dancehall hit. Then, Adak, her digital avatar and assistant, faded out the music to notify her. Though she had not included his name among the things she considered important, though she had not even told it that he was her father, Adak figured it was something she would want to know about at once. “Your father wants to stand for LC,” Adak said, in a voice eerily similar to her own, pronouncing it as ‘ello see’ as though it were not an abbreviation. “Should I play the podcast?” Amaro looked up at the ceiling, where she had installed her sound system, and noticed that a black and red spider had built a web around the central speaker. She wondered if she should capture the spider and keep it as a pet, or if she should think of it as dirt and sweep it off. She wanted to say no, but could not find her voice. A security camera blinked beside the speaker, enabling Adak to see her face, and she must have had an expression that Adak interpreted to mean she wanted to hear the news, so the podcast started. Kera, her boyfriend, had made it. A fire exploded inside her head. Fury. Why had Kera not told her anything before running such news? The podcast was only about sixty seconds, a teaser to urge listeners to watch the longer version on video. Once it ended, the music did not resume and Adak did not ask her if she wanted to watch the whole news because, 17 this time, Adak correctly interpreted her expression. She wanted to look into a mirror and see what her avatar was seeing. She knew it could not read her mind, though some people assumed their avatars had this supernatural ability. It was smart enough to figure out that she was thinking about the only ‘family’ photo from her childhood, but was it not smart enough to know the confusing emotions now raging inside her? In that photo, her mother sits on a red sofa with her father, and she is an infant playing on her his lap, tagging at his beard. They are all laughing hard. Mama said he loved it when she played with his beard, which was big and bushy and earned him the Lion nickname, an interesting contrast to his bald head. He laughed hard each time Amaro ran her fingers in that wild mane. On this occasion, they were trying to take a proper family portrait, but Amaro could not keep off his chin. He was the President, her mother the housekeeper of State House, and this was the last photo he took as a free man for they arrested him an hour later. The news would go viral, she thought. Thirty years was a long time. The world in which her father had ruled was no more, the country had evolved into a whole new entity that he could not recognize, but this would be big news. Ex-President wants to be the president of a village. Maybe Kera, being the only journalist in town, would finally get his big break. Maybe I’ll finally play with his beard…. She closed her eyes. False memories blossomed, making her sway in a light wave of dizziness, forcing her to smile even as she tried to stifle the reverie. She rubbed her fingers, feeling the texture of his beard, soft like a cat’s fur, and she could hear him laugh in delight as he begged her to stop tickling him. He went to prison before her first birthday, and yet she could not be sure if he had been absent all her life. Mama made her feel his presence on all her birthdays, which they quietly celebrated in the empty palace they called home, just the two of them. Mama told her stories of him, of his big beard and his big laugh. Mama showed her phone videos of him, sixteen clips, each no more than twenty seconds, of him laughing as Amaro tickled his hair, of him stroking a cat, of him feeding a pigeon, of him dressed as Santa to bring a special gift to his daughter on her birthday. Was that him, or did mama pay someone to play him? He was her imaginary friend through her childhood, and she had waited all her life for the day she would finally meet him. For the day she would actually play with his beard. A commotion in the street broke her daydream. Her eyes flung open. A quick glance at the digital clock on her computer screen told her that nearly thirty minutes had passed since the broadcast, with her in a reverie. There was chanting outside, something she had only seen on documentaries about 18 her father. ‘Our man! Otongo! Eh! Eh! Otongo!’ Was he in her street? She looked out of the large display window, where two rusty robots continuously waved at passers-by, partially obscuring her view. She set up her tech business in what once had been a retail shop selling petty goods like sugar and soap and matchboxes. She had taken off the shelves and installed in two tables. The longer had a junk of electronics, broken robot parts, computers, and virtual reality headsets, all in need of repair. The smaller table had only a thirty two inch screen, a keyboard, and her phone. One end of the shop had an air-conditioned glass cabinet with four servers, which the town used for cloud storage. The display window had not changed much from the time it was a retail shop. The sill was moldy, and parts of the old shop’s name was visible where she had failed to scrape off the paint. Daytime LED tubes glowed, not as dramatically as in the night, but they spelled out her business name with a bit of fanfare; Princess Digital. She sometimes thought of herself as a princess whose kingdom an evil stepmother stole. A small group of people, not more than a dozen, walked into view and she saw the cause of the commotion. The former president was in the street, right outside her shop. For the first time in her memory, she saw him in person. One of her earliest true memories was trying to visit him in prison with her mother, and the prison guards threatening to throw them in jail if they dared show up again. Amaro learned, many years later, that her father’s official wife had power in the transition government. She chaired the commission that oversaw the country’s move from a centralized presidency to ‘the big tree democracy’, Yat Madit, an artificial intelligence that enabled nearly eight thousand LCs to jointly run the country just as if they were elders seated in a circle under a tree, discussing issues of their tribe. Rumor had it that she had orchestrated her husband’s downfall, not for the good of the country, but in revenge for his philandering. So while he was in jail, she barred his concubines from seeing him. When she eventually lifted this ban, Amaro was a teenager, and afraid of meeting with her father. Now, she saw him, and did not know how to react. She recognized him only because he was the center of attention and they were chanting his name, for he was totally different from her childhood secret friend. He did not have a beard anymore. What would she play with? Sunlight gleamed off his bald head, which lent him the look of a statue. He was scrawny, wearing a suit from thirty years ago when he was a lot bulkier. This was not the king sitting with her mother on a red sofa, with bulging cheeks that seemed about to fall off his face, and with happy eyes that boasted of being a good father. This was not the king she had dreamed about. 19 But his smile was the same, and the way he held up his fist in the air was redolent of his most famous photograph, captured the day he ascended to power following a bloody revolution. He was a colonel, barely twenty five, but he won the love of the country with policies that kicked out foreigners, mostly Asian and English, and enabled locals to take control of the economy. His decolonization campaign drew international outrage and sanctions, but it cemented his status as a founding savior, and the country prospered tremendously in the twenty years of his rule. He stopped under a small tree right in front of her shop, to greet an old mechanic who had been a soldier in the revolution that brought her father to power. The mechanic’s body was under a vehicle, only his head poked out, and he chanted a slogan that no one had used in over seventy years. “Our land! Our people!” Her father gave off a hearty laugh, which was close to what she had imagined he would sound like. He shook hands with the mechanic and then with everyone, and then waved at an imaginary crowd, as if it were back to those days when thousands of supporters had choked the streets with his party’s colors. He looked toward her shop, and she flinched when their eyes met, though she knew he could not see her because of the daylight bouncing off the glass pane. All he could see was the robots, and the LED tubes blinking with her shop’s name, but his eyes caused ice to run down her spine. He excused himself from the excited people, and walked into her shop. She wanted to jump behind her computer and resume working, to pretend that he had not affected her, that she did not daydream of a little girl playing with her father’s beard, but she froze. When he walked in, the crowd stopped chanting and gathered around the mechanic as he plunged into a tale about the revolution, which the listeners were too young to have experienced. He stood just inside the doorway, as though waiting for a welcome. His eyes darted about, looking at everything, avoiding her eyes as though he had not seen her. Moments passed. She could not take her eyes off him and he could not look at her. She could not think of anything to say to him. Finally, his eyes found her. He gave her a small smile, as if he had just noticed her. “Jambo,” he said, and it came out as if he was clearing his throat. “You want what?” she heard herself say, in English, the language reserved for people you had no family connection to. She wanted to warm up to him, to experience all her daydreams with his beard, but her heart beat so fast and she clenched her fist to stop the trembling. “I –” he started, in Luo, and then stopped abruptly. She completed the line in her head; I want to be your father. I want to make up for not being there. I want to apologize for…. So many things she wanted him to say. 20 He cleared his throat, and looked at his shoes, frowning at its shinny surface as though it had mud. Crocodile leather, she thought, studded with gold. Real gold. A shoe from before Yat Madit. Her mother had saved it for him. He cut the image of a clumsy teenager gathering courage to tell a girl how much he loved her. She wanted to chuckle. “I’m running for LC,” he finally said. He looked up at her, and stared right into her eyes. “You can help me win.” She laughed. “Me?” She wanted to respond in English, but it came out in Luo and she hated herself for it. He glanced at her computer desk, at the broken electronic parts on the long table, at the servers blinking in the chilled case. He looked over his shoulder at the people outside, who had picked up a chant again. One beckoned to him, eager for him to finish whatever business brought him to the shop. Maybe they thought it would be like old times when he bought booze and dished out pennies in exchange for votes. Maybe they were playing on his stupidity to get whatever money he had stashed away. “Let’s talk somewhere private,” he said, nodding toward the backroom. He took out his phone and turned it off so that his avatar would not listen. “I’m busy,” she said. He hesitated, and then closed the door, muting the chanting, and someone outside groaned theatrically in disappointment. Her mouth opened to protest, yet she was intrigued. A part of her hoped his beard would appear, magically, and this sculpture of a dictator would transform into the father of her dreams, the secret friend in her childhood. He walked to the backdoor and stopped for her to open it, though it was unlocked. She sighed. She glanced at her phone on the table, wondering if she should bring it along to listen to whatever he had to say, but she decided it might be best to talk in privacy. She led him into the backroom. It was dark. She threw open the wooden shutters of the only window, and a strong beam of sunlight flowed in to illuminate the room. A red sofa took up most of the space that the bed had failed to eat up. He fingered the sofa, a small smile on his face. It was the sofa from the photo. It had faded, and had holes, and a few months ago she had killed a family of rats that had made it their home, but it still had the feel of the expensive furniture it had been thirty years ago. “We bought this in Zambia,” he said. “Your mother wanted a unique gift for our family.” A pink curtain cordoned off the bedroom half of the room. Amaro drew it and sat on the edge of the bed. He looked at the sofa, hesitant, maybe wondering what had happened to it that it looked so miserable, maybe afraid that it would soil his suit. Like the shoes, her mother had kept it for him all these years, and now it hung loose on his body, almost as if it were a gown. Finally, he spread a hanky before sitting. Even then, he sat 21 with care, as though the sofa would collapse under his weight. “Do you like it here?” he said. Her mother lived in the only palace that the courts had failed to take away from him. He had put it in her name a few months before his downfall, shortly after Amaro’s birth, and she had documents that proved she had legally bought it from the state. Far from the glamor of its heydays, without any servant to keep up its glory, mama had done good to keep it homely, awaiting his return. Amaro had at first loved the palace. As a little girl, the many empty rooms were her playground, and they became her party ground when the teenage taste of alcohol and ganja overwhelmed her. Then, when she was about fifteen, she discovered a secret door to a basement, where she found someone’s finger buried in the dust on the floor. Mama could not explain the finger. Amaro then begun to study the history of her country, and the image of her father, the king who let a little girl play with his beard, vanished. She begun to see ghosts in the house. Security operatives had once used it as a safe house. Many opposition politicians had died in those rooms. Some nights, she thought she could hear them scream. And now in her nightmares, she plays with a severed hand, using it to comb her father’s beard. She never told her mother why she moved out. “You have a few minutes,” she said. “I have work.” He gave her a smile. “Princess Digital is a fine name,” he said. “It has nothing to do with you,” she said. “Really?” he said. “I didn’t say –” “Three minutes,” she said, cutting him off. He was quiet for a moment, as if he wanted to press the issue, then he let out a sigh that she barely heard. “Why won’t you talk to your mother?” he said. Her throat tightened. Her fingers dug into her knees, and she bit her lips tight to stop herself from screaming at him. She had never understood why her mother stayed in love with him, why she kept his suits neatly packed in a wardrobe awaiting his return. She had read about the many women he raped, the many children he fathered in violence, and she wondered if she belonged to those statistics, if his relationship with mama had started with a rape. Why does Mama still loved him? At some point, it occurred to her that mama might have had a hand in his affairs, for nothing else could explain how she, out of all the concubines, got a palace. Once this came to Amaro, she fled from her mother. They had not seen each other in over two years though they lived in the same small town. Amaro had wanted to move to a big city, but stayed for deep down she loved her mother. Deep down she hoped her father was the man who laughed heartily when a little girl play 22 with his beard, the great leader who dragged his country out of the chains of poverty and neocolonialism, and not the monster in history books. Deep down, she hoped that one day mama would explain it all and everything would be alright. “Two minutes,” she said. The ex-President stared at her for a long moment, so long that she thought he would not respond. Something twinkled in his eyes, and she wondered if it were unshed tears. She wondered if this was the face of an old man who had lost everything, who was trying to win over the only child he had with a woman who stayed in love with him all these years. “Back then,” he finally said, “I’d organize rallies, print posters and tshirts –” “You killed your opponents,” she said, interrupting him. She was surprised that it came out as if she was commenting on the color of his suit. He frowned. His lips trembled as he struggled for a reply. He fixed his eyes on his shoes, which gleamed in the semi darkness like the skin of a monster. “They used me.” His voice crackled and she wanted to give him a glass of water. She hated herself for even thinking of it. I’m supposed to hate him, she thought. “Those who were eating,” he continued, through his teeth. “They did things to keep me in power but when things turned bad they sacrificed me and continued eating.” He fell quiet, and she thought that the tears would finally roll down his cheeks. “Your big mother –” He tried to continue, but the words choked him and he bit his lips tight and she knew he was struggling to contain the tears. She wondered if he was putting up a show. Her ‘big mother’, the exFirst Lady, had come off as an angel who had saved the country from a revolutionary-turned-dictator, who had mothered a nation that did not need an individual ruler, or a central government, but some people had claimed she was a hypocrite. An opportunist. “I always wanted to be a leader,” he said. “It’s the only thing I know.” “Yat Madit is not the type of leadership you know,” she said. “That’s why I want to serve again,” he said, his voice growing stronger a little. He finally look up at her. Eyes wet. “To redeem myself. If I serve in such an incorruptible system, I’ll make peace with the ancestors by proving I’m the good leader I was born to be. I’ll rest in peace when the time comes, and you can help me…. Please, help me.” She sucked her teeth in contempt, seeing what help he wanted. She imagined the ballot paper system of his time was like a piggy bank, which they broke to determine the next ruler, and he probably thought that avatars were digital versions of paper ballots and Yat Madit was the piggy bank. Being the only cloud business in town, everyone subscribed to her 23 service, and so she had direct access to the avatar of every voter. “You want me to corrupt avatars to vote for you?” she said. “No!” he said, his voice had a tone she could not place. Genuine shock? “Of course not! That’s impossible! I’ve been away all these years but I know that Yat Madit is conscious and self-learning and ever evolving and it uses a language that no one can comprehend and so it is beyond human manipulation. I know all that. It’s impossible–” He paused, as if the idea had just occurred to him, a puzzled look on his face. “Is it possible?” “Yat Madit is no piggy bank,” she said. “Ugh?” he said. “Your time is almost up.” “I’m trying to understand,” he cut in. “Piggy bank?” And after a moment, he seemed to figure it out. “Oh, oh. You mean the way we used to put ballots in those boxes? Ah, I know, Yat Madit doesn’t even exist on a single server and that every citizen’s gadget is a Yat Madit server so it can’t be like our ballot boxes. Yes, yes, I know all –” “If you have nothing else to say,” she said, interrupting him. “I have work.” “Look, I know how Yat Madit works, okay? I’ll be just one of eight thousand joint presidents and Yat Madit will coordinate use to rule efficiently. It will advise us and check all our decisions to ensure we work for the people. I know all that and I know that avatars turn every citizen into a parliamentarian in my old system so there is no room for corruption in Yat Madit. No room at all. How can I –” “You waste your time trying to convince me,” she said. “The avatars,” he said. “I’m not asking you to corrupt them. But there has to be a way, maybe you can, I don’t know, advertise to them?” She did not have energy to explain that Yat Madit automatically deleted political adverts, so he rattled on. “You can make them convince their humans that I’m the person for this job, and since everyone relies on them for governance decisions…. Look, I have some savings. I could have gone to a big city techie and used other means to target voters, but I ask you because you are –” he paused, and she could see he was considering the next words carefully, “– my daughter.” “You are not my father,” she retorted. It came out so quickly, so fluid, that it surprised her and she wondered if she had been aching to say those words all her life. He was quiet for a long moment, eyes fixed on her, unblinking, and finally she saw something shinny run down his cheeks. In the dim light, it looked like clear milk. “I want to be,” he said. “Time up,” she said, breathless, jumping to her feet. He remained on the sofa for a few moments longer, and then with a 24 sigh he stood up. He wiped his face with the back of his hand. She avoided his eyes. She quickly opened the backdoor, which led to a courtyard and the backstreet, the quickest way out of her home. “Next time,” she said, as he stepped out, “resist the temptation of trying to see me.” He stood just outside her door, mouth slightly open, the wrinkles on his face seemed to move in sync with the pain of rejection that she imaged whirled in his head. She closed the door, but she knew that the look on his face would haunt her dreams. She waited to hear him leave. An eternity passed. She feared he would stay outside her door for the rest of his life, begging to be let in. Then his shoes clicked on the veranda and his feet falls echoed away. Still, she stayed at the door, unable to move, afraid that he would return and pitch camp outside her door. She would say yes if he came back. It terrified her. Something ran down her right cheek and for a moment she thought it was a bug, maybe the black and red spider. She wished it was the spider. She hated herself. Why do I feel like this about a monster? She staggered back to her shop, determined to throw herself into work and push him out of her mind. An orange light blinked on her phone to tell her of a new important notification. Her avatar was smart enough to not interrupt her talk with her father, though it had not been able to listen, so the phone had not beeped this notification, another news item, again made by her boyfriend Kera. This time, she watched the entire news, for Mama finally let out the secret she had kept for thirty years. Though people had suspected mama had an affair with the President, she had never publicly acknowledged it. “We have a daughter,” mama said, showing off the family photo, publicly for the first time. “Give her a chance to see what a good leader her father can be.” People’s response was largely warm. Many comments lauded her for staying faithful to a jailed man all these years. Many more said that if she had stayed in love with him all this time, then he was not as bad as history made him to be, that maybe his great side, which saw him lead the nation out of poverty and neocolonialism, outweighed his bad side, which surfaced only because he was trying to protect the country from opponents under influence of foreign powers. No one can love a monster, they argued, and she could see it was all because of how Kera presented the news. She bit her lips, for the anger toward Kera flared. The emotions of seeing her father had stifled it, but now, seeing how he carefully worded his words to skew public opinion to favor the ex-President, she felt lava flow out of her eyes and burn her cheeks. Why, Kera, why? He knew how she felt about her mama, about her father, so why was his 25 news so obviously a publicity campaign for her father? Why had he thrown away all his ethics as a journalist? Why had he not reminded viewers that her father raped many women, and that he had tortured to death twelve thousand political opponents in the final years of his corrupt reign? Why, Kera, why? She wiped the tears off her face and at once hated it for the gesture reminded her of one he had made. You are his copy. She grabbed her phone and went out the backdoor, hesitating a moment, listening to check if her father was still out there. After opening, she looked around, searching, and her chest relaxed when she did not see him. Her motorbike sat in a shed in the courtyard. The battery was at twenty percent for the solar charger was faulty, but it was enough to take her across town to Kera’s home and office. The bike did not make much noise when she turned the ignition, just a soft whirr, but this was enough to attract her neighbor Arac. “Eh Amaro!” Arac squealed as she ran into the courtyard. “Kumbe everyday you are the Lion President’s daughter and you never told me anything? Eh you woman! Me I’m just happy for you! That ka man has money you tell him to give ko us also we eat!” Amaro gave her a small smile, and a wave, and eased the bike out of the courtyard. Kera lived near the market, in a little bungalow with a huge digital transmitter on the roof. The sitting room also served as the reception to his business, and here an elderly woman ran the front desk. Amaro stormed passed her without even a greeting, and the woman barely protested. She went straight to one of the bedrooms, which he had converted into his studio, sound proofed to cut out all the noise from the market, and she hesitated at the door. What if her father was in there? She looked up at the little sign above the door. OFF AIR. At least he was not recording anything live. She pushed it open. Kera was editing a video, obviously another news segment concerning her father. He span around, and on seeing her, broke into a huge smile. “Amo!” he said. “Why?” she asked. His smile vanished. He looked at his editing screens, at a video of her father smiling at the camera, and then he punched a button to put the screens to sleep, as if that would wash away his crime. He got to his feet slowly, and she could see him trying to come up with an excuse. “I love you,” he said. “Just tell me why,” she said. A short silence ensued. She glowered at him, tears blurring her vision, 26 and he could not look her in the eyes. “I know, I should have told you,” Kera said. “But, well, you know, your father –” “He is not my father,” Amaro said. “Okay, okay,” Kera said. “The ex-President, he came to me last night and offered me exclusive access to him if I, you know,” he trailed off, looking at his bare feet in shame. “If you worked for him?” Amaro said. He shook his head. “I’m a journalist,” he said. “I don’t work for anybody.” “But he offered you exclusive access in exchange for making positive news stories about him, right?” “It’s not like that,” he said. “You can’t see that he has corrupted you?” “No!” he said, finally looked up at her. “I’m a journalist. I can’t be corrupted.” “He will win because of you, and then he will corrupt Yat Madit.” He laughed. “You of all people should know that Yat Madit is incorruptible. It’s not like he’ll be the president of the entire country like in those days, so how will he corrupt the system? He’ll govern just one of the nine villages in our small town, just one of seven thousand nine hundred and ten villages in the country, and every village is a semi-autonomous state so he won’t have any political influence beyond his village so you have nothing to fear in him as LC.” She shook her head. “Yat Madit listens to us,” she said. “Yes!” he said. “That’s the beauty of it because everyone has a voice and everyone has power to influence the state, so your father –” “He’s not my father!” she hissed. Finally, he caught her eyes. “I love you Amo,” he said. “I want to marry you. We are going to be family, and I believe we should support –” “He corrupted you,” she said, cutting him short. “You are too eager for national success to see that he corrupted you and if he becomes LC he’ll corrupt everybody and then Yat Madit will start to listen to corrupt people and to people who rape women and murder twelve thousand opponents. It will be the end of our democracy.” He looked at her with slightly wider eyes, as she could see he now understood her point of view. He sunk back into his chair, as if his legs could not support him anymore. “That’s not corruption,” he said, in a small voice that amplified his shame. “Good bye,” she said. “It’s been a good four years together.” He looked up sharply. “What are you saying?” There was fear in his voice. 27 She did not say anything as she walked out of his studio. Back in her workshop, she took out her phone and saw a lot of notifications, mostly people contacting her about her mother’s revelation. She hit the big red X to delete all, and then she instructed Adak to mute her mama, her father, and, Kera. Then, tapped on Yat Madit’s icon and the civic app filled her screen with a liquid sound. Its home page showed the trending topics. Though he had announced his candidature only about two hours ago, he was number one in her town. He had dislodged discussion about a bridge that had collapsed the previous day and cut the town off, causing enormous losses to businesses. In the National Tab, he was number three, having dislodged a bill on decriminalizing suicide attempts. His village’s Election Meter ranked him as favorite to win, based on comments and reactions to his decision and to her mother’s announcement. She tapped on the ‘Bills and Laws’ tab, and clicked on ‘Propose New Law’. Adak initiated a camera and she spoke into it. Adak would transcribe her speech and translate it into all languages, including sign language. “Yat Madit is a fundamental pillar of our society,” she begun. “And yet it is fragile. It has a huge weakness. It relies on us. Avatars listen to us. They learn what we like and understand our views and then feed this to Yat Madit, which uses this data to approve LC decisions, to advice LCs, and to help draw policies. We think it’s intelligent enough to tell good from evil and to uphold human rights, but remember that some of us can’t enjoy our rights because a majority think we should not. Our gay friends can’t inherit ancestral property because we insist that ancestral spirits only reincarnate through traditional means of conception. “So what will happen if –” my father, she almost said “– if the former tyrant holds office? Might he influence a majority to condone corruption and ideologies of past systems where a select few enjoyed wealth and power? Might these people not in turn sway Yat Madit to their thinking? Before we know it, Yat Madit would okay decisions that stink of corruption and nepotism and tyranny and raping women and murdering twelve thousand political opponents. “So I propose a new law; anyone who has been convicted of corruption or of crimes related to abuse of power should not be allowed to hold any public office.” She hit the Publish button and put down her phone, aware that her proposal would trend within minutes. First, Yat Madit would show it to her village folk and urge them to take action within the day because elections were due in three weeks. It would not leave the decision making to avatars because it was a major law, and because she had pointed out a weakness in the system. Everybody’s gadget would freeze until they had debated the bill 28 and made a decision. Then, if the village voted it into law, Yat Madit would upscale it to town level, then to national level, once again ensuring every adult takes immediate action. Yat Madit would append essential metadata to her proposal, that she argued from an expert’s perspective as a data engineer, and that she was the daughter of the ex-President. She closed her eyes tight, and again saw the last look on her father’s face, and she let the tears flow out again, and she wished she could unlearn everything she had learned about him after finding that finger in the basement. She wished she could live forever in her false memories of him, where he was just a king who allowed a little girl to play with his big beard. 29 RAINMAKER By Mazi Nwonwu Katma Dikun and Bama Yadum were on their way to school, gliding over the blue sand, when they saw the dust devils. It was Katma who saw them first and her scream of glee drew Bama’s attention to them. He powered down his solar-powered hoverbike and called out, “Come on!” to Katma, who was keeping pace with him on a similar vehicle. They dismounted and raced unsteadily down the wavy slipface of the dune, into the valley below. The two dust devils were whirling what used to be a riverbed when the dry deserts of Arid were forests and grasslands. The valley ran from the hills to the northern border of Bitu town. Katma, 14, the daughter of Arnold Dikun, headman of Bitu, wanted the bigger dust devil and jostled with Bama for position to claim it. Bama, who’d been born off-planet, didn’t budge and answered her shove for shove until she gave up and turned to the second dust devil. Dust devils were common in the deserts of Arid, but twin devils running side by side were a rare sight. The people who’d found a home among the dunes believed they could gift a wish to anyone brave enough to stand in their path until they passed. “What will you wish for?” Katma asked Bama as she braced herself to meet the oncoming dust devil. Bama pretended he couldn’t hear her above the roar of the wind and sand. “Mask!” he called out as he tugged his facemask downward from its perch on his forehead. “What?” Katma asked, not hearing him, but then she nodded when she 30 saw him secure his mask and goggles over his face with the ease of long practice. Her mask was fashioned from recycled plastic and bore the likeness of a snarling cat. Unlike his which came without protection for the eyes, forcing him to combine with ski goggles, hers was a one-piece. It took only a moment for her to pull it from its resting place on her belt and clasp it over her face. “I want to see the stars!” she shouted, her voice a woosh over the roar of the twin dust devils. She hoped that telling him hers would prompt him to tell his. “Rain,” Bama whispered as the dust devil swallowed him. The school was housed in 10 discarded transport containers arranged in a semi-circle on one of the few expanses of herd ground in the area. The very first time he saw it four years before, Bama deduced from the charred space station custom entry and exit markings that crisscrossed them and the smell of smoke that years of scrubbing had not been able to mask that they must have come from a crashed space transport. He eased his hoverbike onto the hardened earth of the school’s vehicle park. He heard the soft crunch that followed the weight of the vehicle breaking sprouts of the soft, grass-like plant that grew rapidly in the morning and withered at night, spreading spores that sought for and clung to the faintest hint of moisture with which to begin the 43-hour daily life cycle all over again. Condensation from the cooling systems of vehicles made the school’s vehicle park one of the few perpetually green areas. By the time Bama finished storing his helmet and gloves inside the storage compartment of his bike, Katma was already running towards the container buildings that made up what the sign the government at Port Complex had put up identified as “Bitu Nomad School”. He ran to catch up with her. “What’s the hurry?” he asked. “We are late,” she said. Bama didn’t argue. He blamed himself for their lateness because he had taken her father’s Weals – the native species that the Bedouin had domesticated for milk and meat – to the water dispenser and then found some of the town boys had gotten there before him, so, he had to wait for them to fill dozens of water carts before he had a chance to key in his credits and commence the wait for the beat-up machine to draw enough water to satisfy the two dozen animals in his care from the borehole the first settlers built over 100 years before. “You know, we didn’t see any other dust devils after those two,” Katma said, throwing a look at him over her shoulder as she slowed down a bit. “It’s still morning Katma,” Bama stated, “the suns will have to warm up before the wind will whip up more dust devils.” “You don’t know that. You just like sounding smart.” Katma said, walking faster. 31 Bama lengthened his stride and was just about to catch up with her when they crossed into the classroom. “The soil here is exquisite. The mineral composition… Geological records show that millions of years ago, Arid was full of towering forests and there were only a few deserts in solar overlap zone. We are not yet sure what happened to all those trees and grass and shrubs and the animals that fed on them, but we know at some point in our planet’s history, they died off. Current scientific consensus it that it was likely due to a rare and destructive shift in solar orbits, triggering a series of dual solar hyperflares. The abundance of rich organic matter is why we have so many fossil fuel deposits and such rich soil,” the holographic projection of the teacher was saying as Bama and Katma walked by to take their seats at the back of the class. It was geography and Bama hated it, and as always happened when he got that way, his mind started to wander, helped along by the mention of soil and nutrients. His father used to talk about the soil of Arid with words that sounded like the ones the teacher used, only his had carried more passion. “The soil here is the best on any world I’ve seen. No, haven’t tested it but I can smell just how rich it is. Feel the texture! You’ve seen the terrariums. All you need is water and this whole planet will be one big beautiful garden,” Basil Yadum had said to his family as they stood looking down at Bitu from the dunes on the day they arrived. Knowing what would come next, Bama had shut his eyes, tight, not wishing to hear that phrase that had brought them only misery. He struggled but failed to stop his ears from hearing his father say, “If only Amadioha will bless us again. Bless us with the rainmaking gift of our fathers.” “I believe the blessing is still there, what we lack are the tools. Where will you get fresh palm fronds on this planet? And if you have it, will the rain gods hear your chants from here? We are light years away from home” Bama’s mother said. “The gods go where we go. The palm fronds are but a prop. We will call them with whatever is native here. The gods will answer. Sometimes though, they answer too well. Did I ever tell you about my great grandfather’s quest in Accra?” Yadum Basil asked as he led the way down the dune, towards the town the family would call home. His father had told them the story before, but Bama didn’t remind him. He instead hoisted their youngest on his shoulder and walked after his father, his legs sinking calf-deep into the blue sand as he leaned back to avoid plunging head-first down the dune. His father’s voice carried back to them, borne by the wind that snatched 32 words from his mouth and hurled them back along with the loose end of the scarf he used to cover his mouth and nose. “My great grandfather was resting at home when a loud knock greeted him. He opened the door to find palace guards standing there. They told him the Oba needed his services. The scientists had forecasted dry heat and they needed him to quench the heat of the day before the king came out to welcome the new yam, only it wasn’t that simple. Amadioha answered Papa Yadum, as always. It marked the start of the glory days of clan Yadum. We feasted with kings,” Basil said, smiling broadly. Bama had sighed. His father didn’t tell of his own father’s adventure in Benin and the rain that wasn’t a shower or the drizzle that was asked for. Benin was flooded and the Oba’s feast ruined. Many died and family Yadum fled to the stars for a chance to live. The fear of capture also meant they couldn’t live in Port Complex, Arid’s main town, where the presence of a Federation government outpost meant their presence could easily be reported back to Earth. Among the Bedouin tribes that had migrated here and saw Arid’s native grass-like plant and the Weals they domesticated as vital to sustaining their traditional seminomadic life, clan Yadum found safety. He always wondered if making rain here would redeem them and give their lives a semblance of normality. “Rain…” Bama muttered under his breath as he returned to the moment. “What did you say?” Katma asked. “Nothing. I was just remembering something.” “Katma Dikun and Bama Yadum, I will not have you two come late to class and then not pay attention. If I catch you distracted again you will be punished,” the teacher’s projection warned from the surround speakers in the wall. Katma made a face at Bama and smiled. “Simulations have shown that if only we had more rainfall in Arid like we have on some of the other green planets in the Federation, this would be one of the most prosperous planets in the quadrant,” The teacher continued, and Bama found he didn’t need the story to keep his interest. “Federation scientists at Port Complex have tried for years to use cloudseeding and solar radiation management - which you will learn about next year in your general science class - to alter the climate and make more rain, but so far, nothing has worked to scale.” A freckle-faced boy in the front raised his hands, interrupting the teacher’s flow, much to Bama”s annoyance. “Yes Karid, what is it?” The teacher asked. “My father said that if we get the mining companies to ship ice from one of the faraway moons here, we wouldn’t need to worry about water in 33 Arid,” Karid answered. “Your father is potentially right Karid, but the ice mining companies want large payments and exclusive contracts to exploit the land and resources. Negotiations have been ongoing with them for years but Arid is not a wealthy planet and the Federation government on Earth has other planets that are of higher priority. Besides, the tribes that first settled this planet only use the most rudimentary technology and are wary of large-scale ice processing facilities. I am afraid Arid may remain the way it is for the foreseeable future, with sparse rainfall, until something is eventually worked out or there is another, less destructive, shift in solar orbits” the teacher said. “What about the rainmakers?” Karid asked. Bama didn’t need to turn to see that Katma was staring at him. “The rainmakers are not real. They are just a legend from Earth. On Arid, you need science and a lot of money to make rain,” the teacher said. Bama knew he shouldn’t speak but the words came tumbling out, “That’s not true. The rainmakers can make rain. They commune with Amadioha and he gathers the rainclouds. The ability to speak to the gods is transferred from one generation to the next. Because you don’t know this doesn’t mean it is not true!” The class was silent for a while. The teacher appeared taken aback by Bama’s outburst, or maybe it was just a delay in the transmission. “Who told you this?” she finally asked. “My father,” Bama said matching her gaze. “His father, my grandfather, was a rainmaker. My father also said the gods go where we go.” “Can you make rain then?” Karid asked. “I…” Bama struggled to form words, instead his mind flew back to all the times he had watched his father dance and chant the rainmaking songs but failed to draw even a droplet from the skies. “What?” Karid taunted, “Are you a rainmaker or not?” “Stop it, Karid,” the teacher said, but it was Bama she was looking at, electronic eyes echoing the pity she must have been feeling. Around the classroom, people were either openly snickering or doing their best to hide their bemusement. Katma was looking at Bama, saying nothing. “Didn’t he just say he is a rainmaker?” Karid asked, spreading his arm askance. Bama didn’t know how the chant started, but he was determined not to give his classmates the benefit of seeing him cry as he grabbed his bag and ran out of the class. He could still hear the words “rainmaker, rainmaker!” following him even when he had driven too far away for the voices to carry to him. 34 Bama could feel the heat of the sand pebbles beneath his bottom as stared into the distance. Holding his face still, his eyes scanned the horizon where the gunmetal hue of one of Arid’s two large moons held his eyes and compelled him to scan up to her sister, a red orb with a halo that he had learnt in astronomy class was made up of fragments from a time when another moon, or an asteroid, had crashed into her a millennia ago. Local legend held that the moons were sisters on Arid who fell out after the metallic one killed the red one’s lover. The sisters were depicted as a silver-haired maid that was always laughing while in flight and the other a sad-eyed and red-haired, halo-wearing virgin running after her. Bama no longer believed the story, but he liked hearing it told, if nothing else, it made the names of the moons of Arid easier to memorise: Evil Aryana and Good Rowna. Everything in Arid came in twos. It was a planet of duality, except when it came to rain. “Don’t tell me you ran away from class to stare at the two sisters?” Katma said as she walked up to him. “Why did you follow me?” Bama asked, grateful for her company but in need of a stern exterior. “What? You want me to leave you out here alone, miserable?” “I am not miserable. I left before I broke someone’s head.” Katma laughed and passed a skin bag of water to him. “Will you try to make rain now?” She asked, a twinkle in her eyes. “What?” Bama was taken aback by her question. “Don’t pretend you are not thinking about it. Will you, like your father before you, try to make rain?” she pressed. Bama didn’t reply he turned away from her to stare at the two sisters. “You know that as far as you are your father’s son, the blood of you forefathers flows in you?” Bama laughed. “Those are my words.” “You also said the gods are where you are, and I say your father’s failure isn’t yours. Anyway, you also told me about this, so here, take it.” She said, handing him a desiccated palm frond preserved in wax. Bama took the palm frond from her, “where did you find this?” He asked, incredulous. “There is no mystery Bama. I stole it from the biology lab. We will have to put it back, soon.” She said. “Now, will you make rain?” The blade of palm leaf felt strangely heavy in Bama’s hand as he rubbed it inside his shoulder-strung bag. He kept touching the leaf intermittently throughout the short journey back to school and the punishment that he knew awaited him. He would have preferred to hold it all the way back to school but 35 besides the fact that it was dry and brittle, it was a bad idea to be seen with it. That would have led to more trouble for him. Katma too. He would rather suffer a thousand years of after school detention than snitch on his friend. Touching the leaf gave Bama hope. If he closed his eyes a for bit, he could see the palm forests back on earth. If he allowed his mind wander, he could see the branches swaying in the wind and smell the moist odour of the tropical forest. When Katma gave him the leaf, Bama was sure she wanted him to chant and make rain. He had seen the disappointment in her eyes when he had instead started talking about his grandfather and how his father had said that he preached against using the power of his clan frivolously. Later, he would tell himself that it was his fear that was talking. He was afraid of trying because he was afraid of failing. “Will you be at the two sister’s dance today?” Katma asked, breaking the silence that had marked their ride back to school. “I don’t know. I still need to water your father’s Weals and fill my mother’s water drum,” Bama replied. “Okay, I will fill your mother’s drum while you take care of the Weals, just transfer the credits to me. That way, you will be ready before the dance begins,” Katma said, the flare of her eyes daring him to reject her proposal. “Okay. You do know I will probably be punished for leaving class and that will mean getting back home very late?” “You won’t,” Katma said with an assurance that caused Bama to turn sharply to look at her. “You won’t because it was Miss Rethabile that asked me to go get you. She is not mad at you, you see.” Katma slid down from her bike and ran towards the classroom before Bama had the chance to reply. Two rusty rocket wings with the snarling visage of hill cats painted on in luminescent green were the only thing that marked the gates of the tent town of Bitu as the two teenagers rode in under the gaze of Arid’s twin suns and moons. The ground in and around the town were littered with junk from the time Arid functioned as a scrapyard for the mining companies and their sleeper ships that populated this quadrant. Scavengers, the first settlers of Bitu, had moved the scraps to the edge of their town as they expanded, and it looked like the eye of a storm of debris when viewed from the large dune overlooking it. Bitu was abandoned for almost a century when the scavengers followed the sleeper ships to more profitable parts of space, but they left more than their town behind. Much of Bitu was powered by the solar cells the original settlers had scavenged from discarded supply ships and installed when they ran the town. They also built the large water dispenser that tapped into an 36 underground, plant-wide ocean and was one of the things that attracted the Bedouin who now ran the town to settle in what was essentially then a ghost town. The Bedouin tribe that settled in Bitu weren’t so keen on technology and still insisted on not having artificial lights in Bitu. “There are only 3 hours of night here and they say it blots out the stars,” Katma’s father had replied when Bama had inquired why. “How about the dance,” Katma called out to Bama. “I don’t know,” Bama said, slowing down as they reached the biggest tent in the town, “Father might need me.” Katma nodded. “Come find me if you make it,” she said as she parked her bike near the entrance of the tent. “Okay,” Bama said and swung his bike towards the western part of town where shipping crate house his family now called home was. As Bama shut down his bike, he could hear his father’s voice from upstairs, telling one of his usual stories. Bama felt he was too old for tall tales, but he found himself drawn to his father’s narration. It wasn’t like the story he was telling was new, Bama had heard it a thousand times, told with the same baritone that he remembered from his childhood. With his back to the family gathered around the windfed coal fire in front of the family tent, Bama feigned disinterest even as he followed his father’s words, forming them with his mouth, but never saying them out loud. He could tell the story with the same drama his father brought to it and knew that one day it would be him telling it to his own children, like his father’s father had told his father and his uncles before. The story of the rainmaker was theirs; a part of family Yadum’s legacy, one Basil Yadum had brought to the stars with him when he left earth to escape the Oba of Benin’s wrath and seek his fortune with the tens of thousands who boarded the sleeper ships that lazy harmattan in 2187. “...Ciril Yadum opened the palm fronds he had collected from the Awka spirit forest. Knotting them together to form a rope, he closed his eyes and willed the droplets of water in the sky to come together like the rope and become clouds that would give rain. Amadioha heard and before the gathered town, the sky darkened and droplets of rain as big as a man’s fist started dropping to the earth. The long dry season was over and there was joy in the land,” Basil Yadum ended his tale to wild clapping from his audience. Bama smiled at the fact that his father had cut the story short, ending it before he got to the part where Ciril Yadum was carried shoulder high into Accra and feted for ending the draught. He also didn’t add the part that spoke about every first born Yadum child having the ability to control weather. He also didn’t chant the rain god’s song, the one they were supposed to commit to memory and use when they desperately needed rain 37 to fall. He also failed to mention his father’s death in Benin, their escape to the stars and the bounty that still lies on the head of everyone with Yadum blood. Bama wasn’t shocked that his father abridged the story. He had started doing that years ago. Bama felt his father had stopped believing and he thought he knew why. 5 years before, the Yadum tribe had arrived at Arid, hoping for a short stopover before continuing to their destination, the agricultural planet of Falk. His father had said they would be on Arid for not more than a month, but his mother had gotten ill and by the time they had exhausted their resources treating her, 3 years had gone by and 2 years after, they were still planet bound, with no resources to buy a ticket off planet. If there was any planet ever in need of the services of a rainmaker, it was this one. Bama wasn’t sure how it happened, but he couldn’t forget the day his father left home, promising to have a solution to all their problems by the time he got back. The short night flew by and he didn’t come back. Fretful sleep later calmed a home that went to bed without a father. The next day saw dawn ushering urgent raps on the plastic door. It was opened to a ragged-looking and dirt-covered Basil Yadum who staggered in. He didn’t talk about it, but Bama later learnt that he had tried to make rain, but unlike his legendary grandfather, he had failed and was set upon by those who thought he was a fraud. Failure was still following them. Bama shrugged away his recollection and walked into the tent, smiling as he hugged his brothers, 6-year-old twins who had taken to life among the dunes of Bitu like fish to water. His sister, ten-year-old Adama waved at him and returned to stirring what he knew was dinner. “Another night of sour milk,” He thought, as he threw the twins in the air one after the other and then stilled their shouts for “more! more!” with a steely gaze. “Bama, come sit with us,” his mother called from the far end. He bowed as he walked past his father to take his mother’s frail form in a bear hug before accepting the bowl of sour camel milk from Adama. “Sorry, we don’t have fura,” his mother said. Bama frowned at the apology he heard in her voice. “It is okay mama. I prefer the milk without fura,” he said, giving her his best smile. “There is sweetener on the table behind you,” his father said, avoiding his eyes. One rule of the Two Sisters’ dance was not to wear any face covering. The dance was an avenue for young people to find mates and thus everyone was supposed to keep their masks at home and brave the dust that the dancers’ feet swept up in the hope of locking eyes with the person that they 38 would most likely spend the rest of their life with. Bama didn’t get to the dance early so people had already paired off and were nose-to-nose by the time he reached the square. They called it a square, but it was actually an open, circular space in the middle of the tent town that all the four main streets led to. Bama clutched his shoulder bag tightly as he made his way towards the dancers and stood at the edge of the circle within which thousands of feet had stamped porcelain-blue sand into firm earth over the years. He watched, his mind far away. Paired dancers came together and swung apart in a tease that Bama found too intimate for his comfort. If he must dance the banta then it must be with someone he cared enough for to ignore the foul breaths that must follow the rubbing of noses which marked the beginning and ending of each dance cycle. Katma had asked him to dance but he had demurred, and she was at that moment dancing with her cousin, one of several female-to-female pairings in the square. He noted some male-to-male pairings, but these were few. Dust swirled around Bama as a couple, nosed squashed together, swirled past him, dancing out of sync with the beat of the drums and horns and guitars from the energetic band in the middle of the square. Bama coughed as dust overwhelmed him. He backed away, trying to create more space between himself and the melee of dancers, and bumped into someone. “Oh! it’s the rainmaker from Earth,” ` Karid’s scornful voice greeted Bama. “Sorry, I wasn’t looking,” Bama said to Karid and his two older cousins. “Hamish, Bole, this is the Earth boy that claimed he can make rain,” Karid said, his voicing rising to draw in more spectators. Sensing mischief that would gift more fun than the song and dancers, many people within the immediate vicinity started moving towards Karid’s voice. “Is it true that you can make rain, Earth boy?” Hamish asked. “I…” Bama began but Karid cut him off, “He absolutely says he can make rain.” “Well can you, or can’t you? The dust here needs some settling.” Bole said. Bama turned, meaning to walk away, only to come face to face with Katma. She didn’t say anything, just looked at him strangely before clasping his hand in hers and turning to face the crowd. “Bama may not be able to make rain, but he can teach us the rain dance.” Bama didn’t want to dance. 39 He shook his head at Katma, pulling at her hand as he did so to convey the depth of his disagreement. She persisted, leaning to whisper in his ear, “you either dance, make rain or walk away and be the butt of Karid and his goon’s jokes forever. I say dance, I’ve seen you dance before, it is magical.” “But why do I need to prove anything to Karid? He is just a loudmouth.,” Bama whispered back. “A loudmouth he is, but he has challenged you here and you know the roles of a challenge tonight?” she asked. Bama knew. He just had not realised that was what Karid was doing. A challenge issued during the Two Sisters’ dance, which happened once a cycle, must be answered, or forfeited. The rule also stated that the challenge must be something that the challenged party had admitted to been capable of undertaking. Bama’s family had claimed rainmaking powers, Karid is asking him to put up or shut up. Katma squeezed his hand and a courage that hadn’t been there before surged in his heart. Bama looked up at the twin moons, bright in the faded light of their twin sun cousins. They seemed to pulse at him, as though telling him some larger cosmic secret about himself, his father, his family, his gods. He let go of Katma’s hand and reached into his bag to touch the wax-encased palm frond. Bama turned away from her and faced Karid. “Okay, I will do the rain dance,” he said. “Not make rain?” Karid asked, making a shocked look that drew laughter from the growing crowd. “No, not rain. Take what’s on offer or forfeit,” Katma said, using her shoulders to push Bama behind her. “Okay. We will take the dance if it is as good as the ones we’ve seen from Earth,” Karid said. Bama nodded and moved to the middle of the square. He took the dance stance and was about to start the incantations that preceded the first movement when a thought struck him. People challenge others when they are rivals in the affairs of the heart and wanted to diminish them in the eyes of the desired. He walked back to Katma. “Why has Karid challenged me here?” he asked her. Katma laughed and pushed him back into the square. “Dance Bama Yadum!” she yelled after him. Bama resumed the dance stance. Without meaning to, he found himself thinking about the dust and how the square would look and feel more different if the ground was wet and the earth held together so as not to give up easily to the press and pull of stamping and shoving feet. He felt his feet moving and soon he was cutting the air with his hands as 40 the familiar pattern of the rain dance took shape in his mind and his body responded. He remembered earth and the smell of wet soil and grass and pollen and the wetness of rain running down his face. He recalled the taste of the droplets and the crunchiness of hail between his teeth. Dust whirled around him and seemed to pick up speed as his dancing became more energetic. The song started as a whisper but soon became a buzz and the names of ancestors who had called upon the rain gods came faster and faster to his lips. Bama didn’t think about the words as he said his father’s name and then his before leaping up and finishing the dance with a flourish. He had never done the rain dance with this much passion. Now that he was through, he could feel the eye of everyone in the square upon him. About him, stamped into the ground, were patterns The crowd stood around him, still stunned. Bama knew it when the first raindrop hit his forehead and when the next one smashed unto his eyelids, but he thought it was still a memory. He closed his eyes as the third, fourth and fifth drops hit, and he would have remained that way but for the shouts of glee that erupted around him. He opened his eyes to find people in a state of uproar as raindrops poured from the sky, quickly turning the dust around the dancer’s ankles to mud as their glee intensified. He turned around to see Katma standing still in the pouring rain, staring at him with a knowing smile on her face. He ran to her and engulfed her in an embrace and spinning her around as the rain fell around them. Bama watched the planet receding against a sea of black from the view port the same way he had watched it enlarging when he’d first arrived on Arid with his family, the two suns shining like curious eyes in the distance. It was still mostly porcelain blue and brown and white as it had been then but now there were pockets of a new colour - green. “Do you think they will change the name of the planet? It isn’t arid anymore,” Katma asked, as she came to stand beside him. “No, the name will probably stay,” Bama said. “People grow attached to names, likes ways of life. And since we are asking questions, how do you like being the partner of a star travelling rainmaker?” “I like it, very much. Although, you know, there are some that say you were just lucky, Mr. Rainmaker, that the binary suns had already shifted orbits, and the increased rainfall is a natural climate adjustment to their new positions.” “Maybe. Or maybe, Amadioha shifted the suns to make more rain. 41 Who’s to say? We shall see. For now, we get to travel the quadrant together, making rain.” She laughed. “It’s funny, you know what I wished for when we saw the dust devils eight years ago?” “What did you ask for?” Bama asked, laughing. “I asked to see the stars. What did you ask of your dust devil?” Katma asked. “Rain,” Bama answered, pointing towards the receding planet. “I asked for rain.” 42 BEHIND OUR IRISES By Tlotlo Tsamaase Each iris in the city bears the burning shades of autumn, ranging from light to dark. Every eye in our firm runs surveillance programs behind its pupil. Connected through the authenticated enterprise cloud network to the central servers of the Firm. Able to detect corporate theft, infraction, abuse of work assets and more. Much more. I knew about the eyes but I only noticed the holes in our necks, stabbed into the jugular, into the carotid artery in that unsurveilled split second when my black pupils blinked silver and then back to black as the company automatically upgraded me. In that fraction of a second, when all their restraints loosened, I tried to scream. I’d just started working for this fine establishment and I was on my third month of probation when it began. I was a graphic designer for a market research firm boasting a growing roster of foreign multinationals with tentacles steeped in every industry: manufacturing, agriculture, food industry, construction, health, technology, fashion, publishing, everything. Before that I was unemployed for seven months living off my savings, so I hungrily signed the contract when they called me in after my interview. I was shocked that they could only offer me 3,000 pula, a salary that could barely cover my rent. How was I going to pay for transportation, utilities, groceries? They said they’d only review my salary at the end of the probation. I had to move out and find a squat room in Old Naledi that undergraduate students of a nearby university were using, which luckily was forty minutes’ walk from work, so I could make it without needing to catch 43 a taxi-then-a-combi like I had to for my previous job. The room I lived in was a compact space with only a shower and a twoplate stove in the entrance. Cold water, no heater. I lived cooped up in my house with no daylight and nature to water my stale growth. The windows looked out into walls and pit latrines. Dust swept itself in with flies from long-gone shit. Early morning, I forced myself through the grueling cold to work. Everything was the same, except for last night’s buzz that was still saturating my body. It was my third guy in ten months—there was nothing special or serious about it. Sometimes it felt like my heart was drenched in fire, today it was numb. “Perhaps his spam is inducing an adverse reaction in your body,” she said during our usual morning call as I walked to the office. Her name was Boitumelo, her nickname was Tumie, and we called her Tumza for short—a nickname for a nickname. Tumza and I called every guy’s sperm spam. “Or maybe I’m fed up of the clone of bastards always swarming around me,” I said. “When you’re fed up, you tend to grow a third eye that tends to see the bullshit for what it is. And because bullshit is bullshit and sometimes nothing much can be done about it, you swim backstrokes through it.” Tumza snorted. “You have such creepy humor.” I laughed as I crossed the pedestrian-heavy road towards the Fairground strip mall, its concrete, steel and glass face reflecting the morning sun. “I haven’t seen you in a span.” “Joh! I haven’t had a free weekend,” she said. “I’m working on a residential project, our firm’s also working on a tender, and I have to go to site later for a commercial building we’re project managing. I don’t know, man, I’m going crazy. I haven’t slept in my bed for two days. Like, I don’t know what I’m chasing anymore. And we just got our updates yesterday, so you can imagine how crazy it’s going to be.” “Updates?” “Ja, some new app a company is selling to our big boss.” “Oh. Well, fuck san. That’s not a life I miss. At least you’re getting paid big bucks.” “The nigga don’t pay—everyone in the industry knows that. I’ve been trying to jump ship for centuries, but he has his claws throughout the industry. Any whisper of me fishing around and he’s gonna blacklist me by word-of-mouth. He’s done it to others before.” “What’d I tell you about that third eye?” “Bra, not funny at the moment—shit, gotta go, some clingy client’s on the line. Also don’t worry about work. I’m sure they’ll be happy with your performance so far. Hang in there, choms! Your career will take off. Cheers.” With that I was left alone with a dial tone slicing my goodbye in half. I 44 stared at the goodbye wrapped around my gluey tongue, my tongue always trying to stick itself to things that never lasted: kisses, dickheads, soggy heartbreaks, dead-end jobs. A text message beeped into my phone. “Can’t make it tonight.” Another guy tossing aside the promise he made me. It’s fine. Promises weren’t immortal; they lay like dead animals in my teeth. On my way to work, fatigue seethed through my blood like alcohol. I just thought that if I hung around long enough, worked my ass off, I’d clear probation, revise my contract and get a better salary. I was still sending out my resumes and somehow able to go for interviews, but unable to snag another job. I watched the traffic flow idly and the cars looked like sheep bustling through a tight lane under the glaring heat of the Gaborone sun. Shiny sheep with hooves stomping to the same endless nightmare. My scream was trapped within the boundaries of my skin: I hate my job. I hate my job. I hate my job. I envy those who have cars: warmth and luxury surrounding them. Across from me on Samora Machel Dr waiting for the traffic lights to turn green, was a stern lady with sunglasses on in a white BMW X5, and I was wondering what she was listening to, what it’d be like to be her, living in her skin. Her skin look drabbed on expensively, exquisite and elegant at the same time. It had the K-drama glow to it. A woman in a black Mercedes drove by wearing a weave that could probably pay my rent for months. The melanin glow of her skin reminded me of sunsets. Perhaps I’d look like her if I wore her skin, too. I pressed my nose high and imagined what it would smell like. The perfume on it. I sniffed as I quickly purchased magwinya and chips from one of the street vendors that lined the road with their tables and tattered umbrellas; behind them were shacks upon shacks, clusters of dire poverty, and on the other side of the highway stood a twostory mall, an upscale lodge, a car dealer shop and more affluent businesses. Where will I be when I’m thirty years old? Or thirty-five? Will I even reach fifty? Inadequacy. You compare yourself too much to other people, I thought, trying to stop this habit. All these drivers, all these strangers turned and looked at me with blank eyes. I looked nothing like them which had to mean that I was an alien. The office idled around in Fairground Mall on the second floor. I crossed the bypass, the parking lot, and ascended the stairs. Approaching the glass entrance door, I pressed my thumb against the finger scanner, it stung, and the door slid open. I sucked at my thumb, tasting the salt of blood. I got to my desk feeling mind-boggled. A hand was waiting in the air for my hi-five. Everyone had on the same smile, the same voice, the same excitement. They were so happy being at a miserable job. Why was I different? Why were they happy to be in this life and I was not? Wassup, bro 45 How was your weekend Nothin’ big, just chillin’ with the fam ‘sup ma —words floated into the air like dead emojis. I stared at my thumb, a pinprick of blood slipping out. Did the scanner steal my blood? I looked up. A cluster of desks in an open-plan layout. It looked like we were sitting in transparent toilets, everyone watching everyone’s shitty business. This wasn’t natural. It didn’t feel right. We should be in an open, warm, collaborative space like a true team, working together. But this was best for space and work efficiency, the head office said. Most of the things that ran our lives were manufactured, designed and mandated by others. For our late lunch that day, the manager took us down to the cafeteria to wind down and congratulate us on our hard work. The first time we had closed doors early. We thought we weren’t working. The elevator brought us to the ground-floor restaurant overlooking a garden with fountains, bird song and trees. Within thirty minutes we’d allocated ourselves into cliques on a long dining table, overflowing with chatter and mouthwatering cuisine: several mini-grills that a couple of my coworkers were already laying into. Swaths of nicely marinated boerwores and sticky chicken pieces they wolfed down whilst chugging bottles of cider and beers. One coworker, hazy-eyed and slurring words chewed on a biltong and laughed at a stupid joke the manager lodged. There was a crock filled with chakalaka; bamboo bowls with steamed madombi spattered with an assortment of herbs; bowls and plates of couscous, several cobs of corn, a steaming stew of mogodu— “This is all so appetizing,” my coworker Puleng Maiteko interrupted my hungry, ogling eyes. “But I’d rather get a raise. Paying us with meals is so cheap.” She raised the decanter and filled her wine glass. “Might as well get stupid drunk and full.” It entered my mind like a butterfly. They are using our temporary hunger to lull us into something. But I ignored the thought as I scattered some sticky chicken still glistening in marinade onto a mini-grill and it sizzled as I dished for myself. Puleng tugged at an earring, hanging like a beaded chandelier from her ear, which is a habit of hers when she’s concentrating on something bothering her. “What’s wrong?” I asked, chewing on a spoonful of chakalaka. “My grandmother once cooked this for our family’s usual weekend potluck gathering,” she whispered, breath perfumed by the scent of a Phumla Pinotage. “Okay…Then what’s the problem?” “These exact same meals…from three years ago.” She shook her head, which was elegantly wrapped in a richly colored Ankara design doek. 46 “Never mind, it just hit me like a bad case of déjà vu. It tastes exactly the way she does it. You know no one in our family has been able to replicate the taste of her recipes.” A tear slipped down her face. “My grandmother passed away three years ago. This…just felt like she was alive again.” Puleng drank three bottles of wine before sunset, and the manager Alefaio Isang advised the company driver to take her home. I had also guzzled too many glasses of wine and even though I was not in as bad a state as Puleng, I hurried to the office’s unisex bathroom to relieve my protesting bladder. I stopped when I saw my colleague Keaboka Letang bent over, his head dipped into a sink full of water, hands grappling with the rim. I yanked him up, his Senegalese braids slapped me. What the fuck was going on today? He gasped for air. Stood against the sink and stared at himself in the mirror, with dark trails of mascara running down his face. He was crying. I felt whiplashed like I was at a funeral-cum-party. ‘What’s going on? Are you okay?” I asked, forgetting my need to pee. “It’s the only way I can deactivate them. It only lasts three minutes. I don’t know why. Listen to me.” Keaboka grabbed my shoulders, his eyes wild and frantic. “You can’t see it. The holes. They use the holes. They… They’ve been selling us to their clients.” I giggled and burped thinking he was making a joke. He speed-talked nonsensically all the time staring at his ticking watch, unable to find his cellphone. “They use us. These bastards feel too safe and comfortable with this thing they installed in us.” “What?” I staggered back, tipsy and confused—stunned also because he was generally a quiet person who focused on his assignments, mostly managing the social media pages of our clients, photoshoots, booking influencers and models, etc. “What are you talking about?” I felt terribly sorry for him and offered consoling arms. “Relax eh. Whatever happened we can probably sort it out with— ” “You’re not listening to me.” He grabbed my shoulders, wringing them and I expected myself to crack like an egg and spill all over the bathroom floors. “Get out. Do not renew or upgrade your contract. Don’t sign anything. They have a pipeline where they sell us—we are the products—it’s those fucking updates — the holes—they plug—” The doors slammed open. Security guards thundered in. Keaboka started hiccupping and floundering in their grips. “He’ll be alright. He has a condition and is sometimes unwell. We’re taking him to the office doctor,” they said to me as they gathered Keaboka out. One guard remained, making sure I didn’t follow them. “This must be a shock to you. Why don’t you rejoin the others?” 47 By Monday I had started to forget the trauma of my coworkers when the manager called me into his office to let me know that my probation was over and that they were finally reviewing my contract. I would be upgraded to consultant! With benefits! A better salary! And potential to upgrade further to housing benefits, medical and more! There was one clause. My contract included a stipulation that I would have to be installed with new, non-invasive pill-form technology WeUs— developed by the Nairobi Tech Hub of one of their prominent clients. If I agreed then I could keep my job. If I didn’t, then my current contract would run its course and I’d be out of work by the end of the year, jumping back into the hungry ocean of the unemployed. I had two-months’ worth of pending rent. I had no savings, no belongings, nothing substantial to my name. My landlord had been threatening to throw out my belongings whilst I was at work; the thought of coming home to find my entire home outside the boundary wall had made me desperately change the locks which set her off. This job was my oasis. “It’ll be worth it in the end,” our higher-up said, adjusting his tie. He was an European man with a balding hairline, stocky fingers and a certain kind of confidence that intimidated me. “It’ll make your life so much easier. We’re partnering with a highly-esteemed technology company, InSide, that’s offering our employees absolutely free subscription to their app. It will help you increase your productivity and streamline your life. You will be the best you that you can be. You’re valuable to us and we’d hate to lose you.” He leaned back into his chair, his hazel eyes boring into me. “We’re looking to expand our company into several countries: Zambia, Dubai, South Africa, Nigeria”—he counted them off with his fingers as if they were already conquered—“and we want to use this year to groom you because we see you eventually heading customer relations in Dubai once you cut your teeth in the region. That is of course, if you stay with us.” I swallowed deeply at the thought of living in a what was widely regarded as the world’s most technologically advanced city and of reaching the summit of the corporate ladder. I just had to swallow a pill that would deposit nanobots behind my eyes and connect me to the firm’s network, ferrying data to and fro. Of course, I’d be paid a minimum sum of 100,000 pula which felt like a shitload of money just to swallow a pill. There was another butterfly thought in my mind. I ignored it. I signed the contract and took the pill. When I got home, I felt odd. A surge of anemia and fever overwhelmed me. I steadied myself with the walls of my apartment, wading through the heavy dark until I stumbled into bed, out of breath. I had little energy to do anything, to nourish myself or call an ambulance. I felt wrecked with an exhaustion that I prayed sleep would solve. When the bright morning sun opened my eyes, I was urged by a tightening in my gut that rushed me to 48 the bathroom to vomit my entire self out. I sat propped against the bathtub, wiping sweat from my face. I actually felt better. Brushed my teeth. Had breakfast. Showered and went to work. I had the best workday I’d ever had in my life. Before long, I moved to a new apartment and bought new clothes. I went out more and had even more meaningless encounters with men I didn’t care about, laughing over these dalliances with Tumie who’d gotten a promotion. Then I started having strange tendencies toward staying late at work. Smiling at the manager who flirted with every woman in the office. Then there were the black outs. I’d be locking up after work, heading for a combi—then nothing but a complete deep abyss in my memory. My 6am alarm would blare, I’d wake up in bed feeling sore, like I’d spent the day before in an HIIT cardio workout, unable to recount where I was the night before or how I got home. Shortly after, I used my 100,000 pula as a downpayment for a house in an exclusive gated community for employees of our firm. We worked together. Lived together. Spent weekends together. Carpooled to jols and vacation homes and work trips. After months and months of this routine, I knocked off one night and stood in the dark foyer of my home, crumbled into a pile of skin and bones on the floor and cried, heaving hot breaths, not knowing why I was crying, but a deep chasm of hurt somewhere in my chest thronged and thronged with pain. I reached for my cellphone, but my front door flew open. The security guards of our estate. With flashing lights and heavy boots. “Everything alright? We heard the alarm.” “Alarm? What alarm?” I asked. They gathered me up. “It’s going to be alright. The doctor’s on his way.” Laid me on the living room couch. A man appeared. In his gown. Spectacles and sleep-swept hair. My neighbor. Something glinted in his hand, reflecting the slim shape of moonlight sliding through a crack in the curtains. A syringe. “Shh, it’s okay, sweetie. This will help.” The guards’ hands tied me back as I struggled. A sting. An urge. Slowly I became swallowed into a current of sedation; my eyes slipping me into a prison of dark, glimpsed at the doctor’s hand-held device, its glass display a map of our estate, little dots with all of our names. Some green. Some red. I was red, changing into amber, changing into green as I fell into a forever deep slumber. And then I was gone. And my body became theirs. In the morning I got up. Breakfast. Showered. Dressed. Carpooled with my colleagues in a state of silence to work. Later in the afternoon, I was upgraded. That’s when I saw it. I was standing in the conference room, presenting concepts to a client when I realized all of my co-workers had holes in their necks. Only half a decibel of my scream escaped as a gasp. I composed myself and seamlessly 49 continued with my presentation on Zulu motifs and geometric shapes to use as patterned stories on their textile range. The client was a burly old man, with several subsidiaries on the continent, aiming for trendy and inclusivity. He was pleased with our proposal to make his product more accessible to their target demographic: hip, female, mid-20s to early 30s. My next meeting came at lunch. A foreign furniture designer with staff and whose company had 17 operations in African countries, but whose profits for his furniture sect were experiencing a stiff dive due to a burgeoning rival: a local competitor. He wanted to add a look of diversity to his furniture range and asked which tribe I was from. Bangwato. He mused, thought perhaps it’d be interesting to color the themes of his work with this mentioned ethnic background. I tried to protest but the sounds did not come out of me, choked back, like my scream. After the meeting, I resigned to my desk, chewed on a chicken sandwich and swallowed a protein shake, clicking, tapping, drawing out designs on my screen. In that split-second update, I had seen it all. The holes in our necks, barely hidden behind chiffon and silk and wool. They have done something to us. It’s funny when something irrefutably terrible happens and people say, “How can such a thing happen? This is absurd. It’s against the law.” But evil flows where it flows. Through gaps and loop holes and human beings. Indifferent to laws legislations policies. Nothing halts it, except, sometimes, a sacrifice. That afternoon, a man in blue coveralls that looked like a cross between a doctor and mechanic casually walked up to me in the kitchen, carrying a sharp tool. I tried desperately to move but some invisible force kept me rigid. He pierced the hole in my neck with it and fondled my veins. “Just doing some maintenance work on your ports,” he said, whistling. His fingers were grimy with greed. Oil or something bitter-tasting slicked down my throat. I struggled and finally got an arm to move. “Stop resisting. Part of the contract you signed.” The man hooked his steel-boot onto my shoulder as he twisted the sharp object into my neck. All I could do was remain still, as pain rattled in my body like branches in a wild windstorm. Inside the shackles of my skin, behind the bars of my bones I was screaming, “No!” “Somebody help me!” “Get the fuck off me!” “I’ll fucking kill you!” “I’m going to burn this building down!” No sound escaped my lips. The man jumped off my shoulders when he was done. “Alright, you can get back to work.” 50 I stroked my neck and felt a deep dent digging into my carotid vein. And then, against my own mind, I turned and went back to my desk. We sat in rows, aligned, ramrod backs, our chins high. Each one of us a well-oiled cog of the workplace machine. There was of course always the odd concerned citizen, who occasionally noticed something off about us. The weird gropes. The frozen smiles. The doe-eyed expressions. The unprovoked tears. The silent hallways, offices, lunchroom. Our persistent abnegation posing as customer service. Then the reporters would come. Then the police would come. We’d smile mildly and reveal nothing wrong in this fine establishment. No matter how much they investigated every nook and cranny of buildings and emails, they couldn’t find the secrets stacked in our bodies. What they found were good benefits, fully paid housing, medical aid, travel allowance, good hospitality, educational grooming, and very loyal unmarried employees who occasionally loved to sleep with their bosses and whose minds and histories were contained in a database monitored by the data analysts and employee management consultants of our established firm. The company grew quickly to manage operations in 29 African countries and was touted for its high diversity hiring and marketing strategies. The company suckled our diversity from our DNA and nervous systems, spooled and aggregated it into its network to create 100% authentic indigenous products, used for concepts in fashion shows, architectural designs to win local tenders. They didn’t need to get close to us to have us open our mouths, they were already inside our bodies listening to every thought pattern and whispers from even our grandparents in the genes of our bodies. The firm was touted for being revolutionary. They mined our stories to flavor just the right amount of diversity in their clients products which accounted for their sky-high profits. They mined the minerals, diamonds and jewels of our very thoughts and histories and cultures that had been buried in our brains; the emblems, cultural motifs were woven with the dialect of our pain into their indigenous furniture designs, patterned textiles. It was all the market research they and their clients would ever need. In our heels and short dresses and men the bosses fancied, we’d shuttle from our desks to the manager’s offices, to hotel rooms and secret getaways. The directors, the managers, the clients had nothing to fear. Their technology sat in us, maimed our voices before it could ever bite them; intercepted the tšatšarag neuromuscular signals shuttling from our brains to our vocal cords. It lynched those muscles in your throat just when you wanted to scream and cry and bleed truth. I had authorized this technology, agreed to the terms and conditions. Now: I couldn’t move, I couldn’t breathe, except under the dominant 51 hand of their technology. They were our voices and we were their voice. Their face. Their ambassadors. We were locked behind our irises, and I found my skin feeling like artificial material, my legs stacked onto a platform, frozen wide eyes staring out into a stream of satisfied customers. They’d learned how to imprison my thoughts in my body, but I am starting to feel free inside this mind of mine even though it doesn’t fully belong to me. Maybe just maybe, when the next update comes and I get a glimpse of freedom again, I will do something with it. 52 FORT KWAME By Derek Lubangakene Two hours passed before Jabari Asalur acknowledged his dread. His chest felt hollow and a damp stillness was lodged in his gut. If he had any breakfast left in him, he would’ve fallen to his knees, stuck a cold finger down his throat and let the exploding bile jar his senses. Anything was better than the endless waiting. Two hours, something was definitely wrong. Naleni hadn’t made it. Their rebellion had failed. She was probably dead. He regretted letting her go back instead of himself. Asalur, you stupid, clumsy coward, he chastised himself. If he hadn’t been such an Asalur and messed up the charges, she wouldn’t have had to risk herself cleaning up after him. Naleni and he would’ve already joined the others and been miles away from danger. Instead he lingered here on this blue-tinged cryocrater, their rendezvous point. There was no point in waiting for her, he knew this, but he couldn’t leave. He owed her that much. To distract himself, he laid down the four control units flat against the ice. One had gone off okay but the other three still glowed red. He suspected their fuses had come loose. He didn’t account for that earlier. Naleni should’ve fixed the fuses by now. But no, the control units still glowed red, not green. Even if they finally turned green, he wouldn’t detonate them until she was with him. She was his only green light. “Come on, Naleni. Come on,” he whispered. He glanced once more at the bio-monitor on his wrist. It blinked a steady amber light. The declining power blurred his vision, turning his mask’s optic visualiser cloudy like into a Harmattan haze. He had maybe forty, fifty minutes of breathable air left. It was already too late, but he 53 couldn’t leave. Not without Naleni. He didn’t want to believe all he had done - all they had done - was in vain. No way. He crouched beside his Kunguru and waited. An hour later, he checked the control units, two of the three had turned green. All three would be great, but two was enough. If only there was a way to communicate to her. He would’ve told her to get out of there. Perhaps she already had. He had no way of knowing but he wouldn’t detonate the charges until she had returned to him. He ignored the sense of urgency. Even when his bio-monitor light turned red and the temperature dropped a dozen degrees, Jabari double-checked his thermskin’s isothermal functions. They were at eighty percent. The wireless receptors between the Kunguru’s backup isothermal reservoir and his thermskin suit still worked. Hypothermia proved a distant threat. Around him, the cryocrater remained silent, save for the frozen ice-shelf cracking underneath the porous bedrock. That and the rumble of distant thunder medleying with the howling winds. As the landscape steadily sluiced into dusk, Jabari’s panic rose. In spite of his thermskin’s capabilities, no amount of training would save him once dusk fell. No amount. He glanced afresh at his surroundings hoping to see Naleni stumbling down the glacial outcroppings. Hard luck. Only the winds replied his anguish. Theirs was a dialect of misgiving. A language he now knew too well. The Kunguru’s comms, connected to his mask, implored him to climb aboard and recharge his thermskin. Jabari ignored the warning. He knew the moment he hopped inside, the Kunguru’s A.I. interface would supervene his manual override and fly him someplace dry and safe. Not that such a place existed. Not for miles in any direction. Fort Kwame was one of a few embers in a growing darkness. The last frontier against the creeping chill. “Come on Naleni,” this time his whisper was a prayer. He knelt, figuring this would conserve power. Perhaps a few fractions of a percent. Perhaps a little more. His movements were the least pilferers of his standby power. He figured the beating of his quailing heart probably consumed enough to excavate a sinkhole by himself. Probably more. He shut his eyes to even his breathing. A vain endeavour. I could just go back for her, couldn’t I? Nah, Jabari dismissed the idea. It was impossible. From the cryocrater, eighty klicks away, he recognised the slick, oil-spill hue of the intrinsic shield glass-doming Fort Kwame’s orbit. Everything had gone according to plan. Well, except, for his clumsy mess that had sent Naleni scurrying back. Despite the intrinsic shield going off, Jabari believed Naleni made it out 54 somehow. She had to. The gravity of what he had done, helping the water dwelling Jo’Nam destroy Fort Kwame, didn’t undo him. Not yet anyway. By sunfall every Civic Centre in every Orbital City from Old Cape Town to New Cairo would hear of Fort Kwame’s fate. They’d hear of the meltdown of the nuclear reactors, the cracking gas hydrates, and the sinking tonnes of metal and bedrock. They’d hear it all. Jabari and Naleni would join the rest of Jo’Nam exodus and resettle in the colonies west of Fort Kwame. They’d be closer to their real home. The ancestors weren’t pleased and none of this thawing would cease unless the Jo’Nam returned home – well, what was left of home. He checked his bio-monitor, then lowered his breathing, and waited. . . The last perfect day Jabari remembered was the day he crashed his Kunguru in the thermokarst lake below the pylons which held Fort Kwame aloft. It was also the last time he saw the clockwork methane-flares storm across the intrinsic shield. The methane-flares burned blue- and fiery, turning the intrinsic shield into an opalescent canopy wherever they hit. He loved the way the shield absorbed the flares, then radiated their fire outwards. It always made him feel tiny perforations press against his thermskin’s polyethylene fibre. They used to call these goosebumps. Back when the language allowed for the acknowledgement of involuntary body functions. Now every inhabitant, from sentry cadets to frontier explorers and the glaciologists and anthropologists, everyone was taught to master their bodily functions. It was the only way they could survive. Back then, Fort Kwame lay in the trajectory-spray of one of those volcanic hydromethane archipelagos. Now, who knows? Geological faulting constantly shifted their bearing. For now, as of this morning that is, Fort Kwame was anchored to the subglacial mountain ranges entombed beneath Antarctica’s solid ice-sheet. Many other Orbital Cities were likewise anchored to whatever floating land mass not yet completely inundated. What remained of humanity was incredibly lucky to have survived rapid polar amplifications and permafrost thawing which raised water levels to diluvian heights. Subsequent nuclear fallouts in the twenty-second and twenty-fourth centuries disrupted subduction patterns and the evolution of tectonic plates. Chunks of continental bedrock now floated freely on hot asthenosphere, crashing into each other like a bad game of bumper cars. It’s why no one else marvelled at the methane-flares. Jabari wasn’t everyone else though. He was an Asalur. His ancestors descended from cattle-rustlers; back when East-Africa still had a Rift Valley; he knew a thing or two about living dangerously. Not that that had anything to do with methane flares. He loved reminding himself and others that he was an Asalur. The Asalur were the first Frontier Explorers. They traversed the 55 unstable globe searching out new land masses to anchor Fort Kwame. Jabari’s baba had led the last exploration trip. It was yet to yield reports. He was lost, presumed dead. Jabari wasn’t surprised. The vision of Frontier Explorers like his baba once ensured they had a tomorrow, even at the cost of their own lives. The ice sheet wouldn’t hold them forever. Jabari was poised to step into his baba’s shoes but by his own actions today, he had spurned his Asalur legacy and damned them all. They would say it was cruel fate. The baba builds, the son squanders. Jabari, like a thousand other cadets, had patrolled one of five Fort Kwame sectors, and often assisted the glaciologists in their expeditions beyond the darkening ice-sheet. Sometimes, they’d escort ethnolinguists attempting to recreate ‘ethnic blueprints’ based on the passed-down oral ciphers of the Jo’Nam. Ciphers about dwarf pyramids in ancient Nubia, two-faced, two-sexed gods, myriad orishas, and water dragons named Nyami Nyami, Ninki Nanka, the Mazomba, and Grootslang. It was mildly amusing, but delusional in the face of near-certain extinction. Jabari’s regiment patrolled Sector Five. Sector five was nothing but a lingering abyss. It was the dark netherworld beneath the Orbital City’s flatform. A site often attacked by Jo’Nam terrorists. Though Jabari was being fast-tracked to become a Frontier Explorer like his baba, he had to prove himself in Sector Five. On the day he crashed his Kunguru, he had lost a wager to his roommate Bakida Okol and had to pull a double shift. Though exhausted, Jabari’s pride wouldn’t allow him put the Kunguru on autopilot. The crash surprised no one, least of all himself. He would later learn that Bakida led the search party. Like his baba, Jabari too was presumed dead. His return, having spent six months in the company of the Jo’Nam, surprised everyone. They seemed to have all moved on. Bakida even gave away Jabari’s family heirlooms. The bastard was six inches taller than Jabari. His combat and analysis scores were the highest in their sentry graduating class. Bakida never ever regarded Jabari with the respect his family name deserved. For this, they often duelled. Much to Jabari’s disfavour. Now Jabari had the ultimate ‘legup’ on the bastard. Fort Kwame was made of colonies stacked on lead pylons twenty thousand feet above permafrost. A hodgepodge of largely desert or riverbasin cultures -Nilotic, Bantoid, Amhara, Mande, Nuer, even some Nubian -now banked on immense concave flatforms. Polymerised solar panels and pressurised water nuclear reactors powered Fort Kwame’s ever-expanding colonies. The colonies widened in inverse proportion to their population. This, another thorn piercing at the heart of the Jo’Nam, fuelling their dissent. Jabari now agreed with the aspersion that these colonies intended 56 to grow so large their flatforms would lock together in circular mosaics and form a new lithosphere. Ultimately forge a roof over Jo’Nam world. The Jo’Nam, just because they lived almost entirely in the taliks and meltwater, weren’t mermaids, or men with gills. Evolution, after all, takes millions of years. Their hands and feet were webbed though. Some clans at least. When the ice sheets first started melting and submerging continents, the coastal towns migrated inland. The then Allied African Union – well, what remained of it – decided that the Orbital Cities were the only way to survive. Much like Noah’s Ark. Only, they wouldn’t take two of each. The migrants who proved useful, those coastal tribes whose parents and ancestors had taught them to make dhows and ships, spear fish underwater on a single breath and work heavy, wet machinery were retained. They became the Jo’Nam. The Cities were small to start with. Those fortunate enough to afford placement up in the City survived. The rest fended for themselves or joined the Jo’Nam working the City’s pylon-anchor mechanisms like symbiotic organisms, in the hope of seeing their children ascend to the Orbital City. Radiation, drownings, accidents were common and the advisors in the Orbital cities estimated that the Jo’Nam would slowly become sterile and die out. But they thrived instead. And Jabari wouldn’t have known better if he hadn’t crashed his Kunguru a year ago. He never regretted it though, even now, even lying on the ice, anchored by the weight of his betrayal. For if he hadn’t crashed, he wouldn’t have met Naleni. Naleni, his lithe, dark-skinned goddess. Hair braided and eclipse-black. Eyes bright like a methane flare, her lips full and thick. She looked ageless, despite the ritual scarring on her cheeks. Her skinsuit was an emerald colour that changed shade with each flicker of the waves when they went exploring sinkholes. She was the most beautiful thing he had ever seen. It’s always an accumulation of little things that undoes a man. Not Naleni. She undid Jabari all at once. The day his Kunguru crashed, Naleni said there were unexpected oscillations. Like the Haboob winds of ancient Sahara, except these oscillations travelled vertically and burnt a cold, fierce fire. Naleni claimed these oscillations were water-djinns mating; an adapted myth from the people of the Libyan Desert who considered siroccos to be desert-djinns mating. Naleni described how Jabari’s Kunguru rattled with each swelling jetstream and eventually struck the pylon before crashing into the lake and killing four Jo’Nam. She never ever took credit for pulling Jabari out of the sinking wreckage, but for stopping her kin from gutting him. They spent many days together trying to repair the comms unit of his Kunguru. She was competent with 57 her hands. Her baba worked on the pylons and always went with her whenever they could manage it. The six months he spent as her captive passed like a blur. He never would’ve believed he lived through it, if not for the memories on his skin. They say the best affairs leave scars. He bore the marks of her tiny teeth on his neck. That’s from the day he told her the elders who dwelt in the hollow Conch of Enlightenment, had chosen him to betray his own people. She wouldn’t let him do it unless she came along. The Jo’Nam couldn’t defeat Fort Kwame from without so they chose to strike from within. Jabari didn’t mind the taint of treachery. Not for her. Now here they were, he, dejected, failed and she, missing, probably dead. A kick, blunt as entropy’s glacial teeth, woke Jabari. Wincing, he roused to see a wavery figure solidify in front of him. His vision struggled to adjust to the glare of a hovering Kunguru right above his resting ground. He trained his vision at the figure and recognised him by his musky scent. It was Bakida. “Bastard,” Jabari cursed. Bakida drew near and towered over Jabari “I always knew you were spineless,” he said, “But not this spineless.” He threw something which cluttered against Jabari’s mask. Jabari picked it up and held it to the light. It was one of the fuses for the time-delay control unit. The fuses Naleni had volunteered to replace. The bastard had her. Jabari tried to scramble for the control units but Bakida kicked him again. This time hard enough to snap a rib. The pain blurred Jabari’s already strained vision. His power was too low. Otherwise his thermskin should’ve absorbed the impact of Bakida’s boot. Jabari regretted not having worn the tensile armour-suit. This camouflage suit was good against the cold, but not much for impact resistance. “Get up, traitor,” Bakida loomed over the floored Jabari. Jabari glanced at his bio-monitor. Its broken face told him, with or without Naleni, he should’ve left this wet rock hours ago. He should’ve rejoined the Jo’Nam exodus and continued East to the nearest colony. He glanced at the control units and saw that Bakida had stomped on them already. They were broken. Thaw now blunted the ridges around the cryocrater. Its solid footing now soggy. Gas hydrates from afar, burnt readily. Their pale, luminous flame spotlighting the backdrop. The ice no longer cracked but vibrated. The cryocrater was warming rapidly. Jabari’s Kunguru steadily sunk into the ice-shelf. No wonder Bakida kept his hovering. Bakida’s presence in their sacred place - his and Naleni’s - undid Jabari. Jabari wondered how Bakida could’ve tracked him here. He searched around and saw Naleni tethered to Bakida’s Kunguru. 58 “Naleni?” he cried. “I have her,” Bakida dropped a pair of cuffs beside Jabari. “Come quietly or I’ll serve you swift justice right here,” Jabari stared at Naleni a long while. “I wouldn’t be too hasty,” he turned to Bakida and held up the two fuses Bakida flung at him. “You broke four control units; but only three charges are accounted for.” Bakida tapped his mask and his visuals cleared. He snarled and came to grab Jabari, but Jabari lunged for his foot. A poor plan. However hard he strained he managed only to make Bakida flail for balance. Bakida settled, stooped down and cracked Jabari’s bloody breathing mask with one blow. Whooooshhh, Jabari’s mask hissed. The rushing methane displaced what little oxygen Jabari had left. Jabari clawed at the mask clumsily until he unclasped it from his face. From his disadvantaged point of view, Bakida looked massive. No matter, titans can be toppled, Jabari thought. His body relaxed. He braced himself on his elbows. Rose but his feet slipped a moment, his thermskin running on so little power as to fulfil the basics. No matter, Jabari took a deep breath. Methane wasn’t all that noxious. Besides Naleni’s people had taught him to adapt to its lightness. Anyone else would feel quite heady. Jabari squared his shoulder, appeared larger. Bakida offered a diabolical grin. Jabari rammed into Bakida’s gut and wrestled to unsteady him, but the bastard stood firm. His boots wouldn’t slip, but their reinforced traction forced the ice to crack. Both Jabari and Bakida sunk into the freezing water underneath. In the water, Jabari was no longer prey. Bakida’s thermskin had power enough, but Jabari now knew how to hunt like the Jo’Nam. With his thermskin’s camouflage properties, he moved like he had a hydrostatic skeleton. So much for calling me spineless, Jabari gloated. He twirled and torpedoed at Bakida’s core with stealth and precision like ancient jengu. Bakida’s tensile armour-suit allowed for little flexibility. Bakida gasped and floundered like an eel in quicksand. He grappled to hold onto Jabari, but Jabari evaded him. Bakida sank deeper. Jabari didn’t linger to enjoy the satisfaction of watching Bakida sink. He knew Bakida’s suit would adapt quick enough. He swam for the surface. The ice they’d only a moment ago stood on seemed to melt rapidly. Jabari kicked furiously, pumped on adrenaline. Naleni was in danger. “Naleni?” he shouted as he swum towards solid ice. “Jabari,” Jabari swam towards the direction of her voice. His lungs burned, but he kicked harder and harder. He could see her. 59 She looked smaller. Fragile. Broken, somehow. Jabari pulled himself to out of the water, but he was on the wrong end of the solid ice. He had to swim around or dash to her. The latter a risky idea considering the loose traction of his boots. Bakida crawled out of the water using a grappling hook. He stumbled towards Naleni and grabbed her by the neck. He palmed her mouth so she wouldn’t speak. The Jo’Nam never wore any breathing masks. Not down here at least. Naleni bit Bakida and he pulled his hand away. “Help me,” Naleni shouted. Bakida restrained her in a half-nelson. She tried, but couldn’t squirm away from his hold. “Lover boy,” Bakida said. “Your plan is foiled. Give up now and there’ll be less pain to trade.” Bakida’s tensile-armour suit had a vice-like grip. Naleni would never break free. “Jabari, don’t let her pay for your treachery.” Bakida’s voice carried a crisp note against the howling wind. “I’m here. Let her go,” Jabari walked towards the pair. His isothermals were slowly failing. He felt the cold creep in but forced himself to ignore it. The shadow beneath the Flatform didn’t lift. Mist covered the pylon like a grey caftan over some mythical titan’s stump of a leg. It was solid, and dull against the faded light. Jabari’s Kunguru, in autopilot, flew Naleni in front of Bakida’s craft. The bastard had set coordinates for the large hangars in Sector One. ETA, thirty minutes. A portion of the intrinsic shield split open to allow their Kunguru to pass. Behind it closed all hope of escape. Their climb proved slow and ponderous, despite Bakida dribbling his fingers against the control panel. Jabari didn’t bother questioning this impatience. Neither did he regret getting himself here. Thoughts of justice and retribution didn’t bother him, but hopelessness clouded his heart. He now doubted the righteousness of his actions. In any case, Bakida would never understand Jabari’s motives, Jabari wasn’t sure he understood them himself anymore, but what was done was done. It wasn’t enough though. It wouldn’t set things right. His rebellion would never even the scales of Fort Kwame’s injustices. Everyone Naleni knew had lost family members to radiation leaking from the pylons. This was the unfortunate legacy of the scramble to survive in a broken world. Its victims had bloated, rotting skin, and bled from their orifices. Jabari had looked upon this misery feeling like a voyeur of private grief. Their dim and dwindling lives touched him. This was death’s ultimate kingdom. When the Elders approached him, despite his pride and everything he’d been told, he agreed to betray his name. 60 “Three minutes to docking,” Bakida said. He kept his eyes steady on the ring of glowing gas-flares guiding their descent onto the flatform. Bakida steadied the Kunguru and released the landing gear. Jabari’s Kunguru hovered low as Naleni climbed out. The hangar was a flurry of activity. Cadets scampered here and there in response to the charge which went off earlier. None of them seemed to notice the two Kunguru. Naleni’s eyes darted around, seemingly afraid and exposed. Jabari struggled against his restraints. He worried about her. The strangeness of the air, and the regiments assuming battle formations was an otherworldly sight. Their laser canons glistened in the weakening light. It felt like the end of the world, and Jabari and Naleni seemed the only ones caught by surprise. Had they been triple-crossed? This wasn’t how things should’ve gone. “I’m not surprised, honestly,” Bakida said. “Like your fallen baba, you’re the only one naive enough to think you could save the Jo’Nam.” Their airlock opened up. “Just kill me already. Don’t bore me to death with your vindication.” Bakida stepped out, circled backwards and undid the cuffs on Jabari’s limbs. They walked towards Naleni whose hands were bound behind her back. A hundred paces away, the five Sector Commanders marched towards the three. “Release her. Please,” Jabari pleaded Naleni’s fate. Her skinsuit had turned translucent as though externalising her fright. To her, the ionised air must’ve felt like complete sensory deprivation. “It’s not too late to reverse what you’ve done,” Bakida said. “It’s too late to reverse anything,” Jabari said. “If that were the case, I wouldn’t have bothered bringing you back,” Bakida said. “You both.” He nudged his chin in Naleni’s direction. “You touch her and I’ll —” “I won’t, but they might,” Bakida pointed to the Sector Commanders marching their way; a squadron of hard-jawed sentries following behind. “You’ve a chance to save not only her. But all of them, and us too.” He paused for effect. Jabari said nothing. His attention drawn towards Naleni. “Asalur, where’s the remaining charge? I caught her with two fuses, but here we have four control units. Where is it?” Bakida had carried the control units from the cryocrater. “Let her go.” Jabari answered. He was resolved to his fate. “There are teams scouring the reactors right now, but you could speed it up by telling us where. If you don’t. We all die. Right now, a legion of her people is marching to bludgeon the pylons,” “Good, that way they’ll finish what I couldn’t,” Jabari snarled. He knew better than to fall for Bakida’s manipulations. As far as he knew, the 61 Jo’Nam exodus was miles away from the blast radius. He and Naleni should’ve been there with them also. “If we fall, they fall too, don’t you realise this?” Bakida said. Jabari sneered. “They’ll rebuild from our ashes. They’ll rebuild a better, fairer society than this one. The Orbital City network will be better for it.” “You fool! Haven’t you ever wondered why your baba never returned? We lost communications with all the other cities years ago. There’s no refuge anywhere else. This is the last Orbital city. Destroying Fort Kwame condemns us all.” He ambled closer to Jabari. His tone almost plaintive. “You’ve been misled. Help me before it’s too late.” “I was in awe of you earlier,” Jabari said. “But now I see you didn’t bring me here to face the poetic justice of dying with Fort Kwame. . . I’ll indulge your sadism, just let her go.” “She’s not worth destroying Fort Kwame for.” Jabari smiled in self-derision. He couldn’t save himself, but he would see her safe at least. Besides, there was a chance the last charge could still go off. Bakida had secured only two of the three charges. Naleni was clever enough to foil their plans. He’d see the deed done; he just had to find out if she at least fixed its fuse? “You’d destroy Fort Kwame seven times over if you’d seen the things I’ve seen. This is justice, long-overdue justice.” “It’s foolishness, that’s what –” The Sector Commanders arrived right on cue. They formed an arc around Bakida, Jabari and Naleni. The Kungurus hovered in the background. “Haai,” the burly Afrikaner from Sector One regarded Bakida. “Okol, sit-rep.” His direct, unnerving gaze pierced through Bakida’s stoicism like a laser. Bakida stood at attention, but before he could speak, Jabari cut in. “I’m the one you want. If you let her go, I’ll tell you everything.” “Jammer, we know everything,” the Afrikaner said. “Verder, don’t shake the chicken. You’re in no way entitled to assume leverage. If not for your mate’s graces you’d be dead as the cryocrater you sought shelter in.” He turned to Bakida, “Hand the meisie over.” Bakida did as commanded. The Afrikaner outranked all the other SCs. The Afrikaner knelt Naleni by his feet and drew his weapon to her brow. “I won’t count to drie. Go on, let the baboon out of your sleeve.” The SC’s actions froze Jabari. Naleni didn’t put up much of a fight. Bakida had disabled her mask’s comms. She was mute to everything. “Jabari, tell him,” Bakida said. “Let her go,” Jabari stood up to the SC. “There’s more than one charge left and if you want what I have you’ll let her go.” 62 The SC turned to Bakida, “How many charges did you recover?” “All but one,” Bakida answered. “But you’ll never find it,” Jabari said. “And yes, the Jo’Nam have secondary control units. They must’ve already realised something isn’t right and will blow them any time now. Let her go and I’ll help you.” The SC chewed on this a moment. He didn’t like the taste, but signalled Jabari to approach. Jabari obliged him. He braced Naleni to her feet and activated her mask’s comms. “I’m sorry,” Jabari addressed Naleni. “I shouldn’t have left you alone. I won’t leave you now.” She clung to him. “I will get you away.” Jabari spoke low, and in the little Jo’Nam he could speak. “Please tell me you fixed the last charge.” She shook her head. “I couldn’t find it. I looked and looked. The tall one cornered me before I... I dropped the fuse.” She clutched his shoulder tight. “Jabari, we—” “It’s alright. They don’t know this. “ “They know,” she no longer spoke the Jo’Nam tongue. “They don’t.” Jabari insisted. “Tell them where the charge is,” she said. Jabari pulled back, stunned. “They lied to us. You have to help your people.” “You’re my people!” “Help them or we all die.” Jabari, baffled, held her at arm’s length. “What have they done to you?” “Nothing. They speak truth. There is no other city to run to. We were wrong. The Elders don’t know this. They are making a mistake. They will destroy the only hope we have left.” “You’ve seen the charts. Naleni, there are over a dozen orbital cities. We will re-join the others as planned.” “Those are old charts,” Naleni said. “Your friend showed me Fort Kwame’s recent charts. The eastern colonies have sunk and our passage to the old continent is gone. This is the last Orbital City. My people want justice but will damn us all with ignorance instead.” Jabari looked to Bakida for confirmation. He got it. Bakida was many things, a deceiver not one of them. “If this truly is the only City of Tomorrow, we are already doomed.” His shoulders deflated. “Asalurs; stubborn as ever. No problem,” the SC said. “I won’t appeal to your sense of duty, but I’ll call on your honour. On the name you used to take so much pride in.” “Your trust in my honour is grossly misplaced,” Jabari retorted. 63 “Yah, that might be so. But your heart is what I can finally count on.” With that, he shot Naleni in the foot. Well, grazed her skin in fact. But the way she screamed in pain and the way Jabari fell by her side, spoke otherwise. None of the other commanders encircling them reacted. Jabari’s eyes filled with rage as he rose, fists balled. But the SC pointed the weapon to his temple. Bakida who had rallied to pull Jabari away, backed off on his own accord. Naleni lay wincing on the ground. “Hah,” the commander exclaimed. “My aim is worse than I thought. Will you allow me try again?” Jabari, though still seething, raised his hands in surrender. “Tell me where the charge is?” Jabari snarled but he had no leverage. His ruse had failed. And once again he put Naleni in harm’s way. Glancing at her, he sighed. “The cooling tower. Reactor six.” Jabari said, exhaling the words reluctantly. Jabari crawled to Naleni’s side. The commander barked an order to one of his underlings. The collective air of tension dropped. “Uh-uh, up, up,” the commander urged Jabari up. “Your dues aren’t fully paid up. Hop in your Kunguru and tell the Jo’Nam all you’ve learnt in the few minutes prior. They damn themselves in damning us. We believe many things about the water-folk, but we do not believe them to be suicidal maniacs.” Jabari wouldn’t leave Naleni. The Afrikaner motioned to Bakida, “Tend the meisie’s wound.” Bakida knelt beside Jabari. “Go. I’ll look after Naleni.” “You’ll pay for this,” Jabari said. “I don’t doubt that, but you won’t get your vengeance if the Jo’Nam destroy Fort Kwame.” “The Jo’Nam rally a few klicks from where Okol apprehended you,” the Afrikaner said. “There’s no exodus. We know they intend to attack at the very spot you crashed your Kunguru. If they attack there will be great loss on either side. Them more than us.” “I won’t do your bidding.” Jabari said. “A shame. All this will have been for nothing.” He came and raised Jabari to his feet. “It’s not just my bidding you do. But hers and theirs most of all. They still believe in the City of Tomorrow,” the Afrikaner pointed to Naleni. “You may be a cold bastard, Asalur, but not cold enough to bathe in the blood we will shed if you don’t act.” Jabari said nothing. The Commander tilted his head. “Hmm. Yes, I’d be scared too. They 64 might kill you, thinking you a double-crosser –” “I’m not scared.” “Of course. You’ve survived their capture once before. Do what you did then.” Jabari stared at Naleni but couldn’t bring himself to ask her to risk her life again. The Commander noticed his look and smiled. “Okol, help the meisie to his Kunguru.” Bakida hesitated a moment but obliged. He had finished dressing Naleni’s wound. Jabari asked for the charts Bakida had showed Naleni. Bakida fished a copy from the nearby Hangar offices and returned to watch Jabari assist Naleni up into his own Kunguru. No words were shared between Bakida and Jabari, nor between Jabari and Naleni. Jabari fired up the Kunguru and hovered away as the SCs and the rest of the squadrons readied themselves for the Jo’Nam; should he fail. Bakida lingered, his expression wary and full of suspicion. Jabari met his gaze and felt reassured somewhat. There Bakida was, yet again, sending Jabari off on a mission they both knew Jabari couldn’t pull off. But unlike the Kunguru crash a year ago. Jabari had a lot more invested in the outcome. Not that that tilted the balance in his favour, but it was a starting point. He was an Asalur, a starting point was more than he deserved. He squeezed Naleni’s hand and keyed in the coordinates for the cryocrater. 65 FRUIT OF THE CALABASH By Rafeeat Aliyu Morning met Maseso awake. There were nights when she couldn’t sleep, after spending hours in her lab fertilising ova, and nurturing her stars carefully… carefully. This was what she did for a living that had paved her way from the drab corridors and rooms of the National Hospital in the business district to the cushy section in upscale Maitama where she now ran her own private practice, nestled between grand embassy buildings and 5- star hotels. Maseso usually enjoyed her job but recently, anxiety prevented her from sleeping. She was a woman who stubbornly maintained her routines, and so she laid on her bed fully awake. From time to time, she would sit up and shift the curtains aside to stare at the neighbouring duplex that housed her lab. When she wasn’t doing that, she checked the lab camera feeds on her tablet, slowly counting the hours until 5:45am when she would be back in the room where she kept her stars. At the hospital it was mandatory to refer to the unborn beings growing in the globular outer shells as ‘babies’. Most other labs simply used ‘foetus’ but at Maseso’s the preferred term was ‘star’. Her hands trembled as she keyed in the code to unlock the front door and disabled the security system. As she entered trepidation filled her, an intuitive warning that something was wrong. Stepping into the calabash room, Maseso instantly knew her fears were realized. It had already happened. She knew it, but she took her time, hoping she was wrong. Stretched out in front of her were two rows of twenty calabashes — artificial wombs labelled as such due to their gourd-like shape — sixteen of them containing one star each. Maseso approached the first one, Koso, taking note of its vitals, growth progress and the nutrient levels of the amniotic solution. There was a running joke at the National Hospital where they would add to check for extra arms or a tail growing where it wasn’t 66 supposed to. Smiling wryly at the memory, Maseso progressed as she normally would. Up next was Po Tolo , she looked at its vitals and checked nutrition levels, everything was fine. Inhaling deeply Maseso continued her routine, moving from one gourdlike womb to another, and as she went further down the room, her breaths grew shorter. She just knew. Even before she got to the back of the room where Xamidimura should be and she saw it almost fully formed lying on the tiled floor. It was still and breathless, skin grey, lips purple, open eyes a strange, consuming black. The sound of Maseso’s heart pounding loudly in her chest joined the hum of the machines and the bubbling of solutions. Her hands lifted to cover her mouth as she retreated backward and quietly closed the door behind her. Falling to her knees in the hallway, she struggled to breathe. She was frightened not just by what she had seen but by its implications. The service that Maseso offered was a convenience for those who could afford it. Decades after increased infertility across the globe due to endocrine-disruptors, the solution came in the form of full ectogenesis, often with artificial gametes from stem cells. Nigeria took a different approach buying as much ova as possible from the dwindling numbers of fertile women. The culture demanded procreation enough to welcome ectogenesis but still held on to ideas of what was “natural” and accepted. The National Hospital was initially the only place couples with the means could turn to for a child but there was a waiting list that stretched through years. They quickly grew overwhelmed and soon private outfits started popping up. Maseso spent fifteen years saving, moving certain names up the waiting lists and collecting tokens of appreciation in her private bank account before quitting to set up her own lab. Heavenly Babies and Mothers was registered and licensed to store gametes, grow endometrium cells, implant embryos in lab tissue and a host of other reproductive industry services. It was with a sense of pride that Maseso created every new life but Xamidimura, the one that now lay on her lab floor with cold and unstaring eyes, had given her problems from the get-go. This was supposed to be the child of a wealthy family, the kind with billions in several currencies tucked in offshore accounts. Maseso was doubly frustrated that this particular star had failed for a second time, carrying implications for the future of her business. The last time Senator Idris and Hajia Maimuna had come to her office, there had been an outburst. It was mostly the Senator doing the screaming. “You told us that there was a 99.9% chance of our baby being born safe and healthy. We have seen other babies who were born in your lab so why… why is it our own that keeps on facing these problems? Are you deliberately wasting our money? Do I look like a bank?” 67 “No, please understand.” Maseso had objected. She kept her voice calm and steely, used to dealing with irate clients from her years at the hospital. “Everything was perfect, as it should be. I can assure you that we at Heavenly Babies and Mothers—” “Rubbish! This is the second time, this son that I am supposed to have hasn’t come.” At that point, Maimuna began shedding silent tears so Maseso turned her attention to her. “Hajia please understand, sometimes cases like this come up.” “You must do something!” Idris boomed. “It’s your lab, it’s your machine. My wife is infertile! How are we going to continue our family line?” Maseso was rendered speechless. The Senator went on, raining down more curses with each sentence he spewed until his words turned threatening. “If we don’t leave here without a child, I swear,” he touched his tongue and pointed to the sky, “your business will be destroyed.” The hairs on Maseso’s arms rose when she recalled those words. As they left her office that day, Maseso knew that if her next attempt failed, she was done for. If Xamidimura was no more, so was her business. She would lose everything, even her life maybe. Her legacy, her work, her other stars… everything she had struggled to build would vanish before her eyes. Maseso shuddered to imagine life outside the protected zones where violence and poverty were rampant as the government and businesses focused their attention on locations with children. Maseso retreated to her office at the front of the building, sat down and made herself a cup of coffee. The hour that passed felt like a minute when Ego bounced into the office, her beaded braids swinging and clicking with every step. She didn’t appreciate her assistant’s flamboyant style, but Ego came highly recommended when the assistant she had poached from the hospital had to leave Abuja. While she was capable, Ego’s behaviour often irritated Maseso. She entered the office and her bubbly, colorful appearance contrasted starkly against the pristine monochrome of the office. “Good morning doctor, how are you?” Ego didn’t wait for a response before continuing. “You won’t believe what happened yesterday; me and my friends went to this party and can you imagine one of those kids selling drugs, the ones they claim can get you pregnant right, he came up to me and he was trying to chat me up.” Ego chattered on, not caring that Maseso was staring blankly down at her still full cup. Ego had made herself comfortable on her desk before she noticed. “Dr. M are you okay?” Maseso couldn’t say a word, she just pointed in the direction of the lab. 68 Ego had a slight frown on her face as she left for the calabash room. Barely a minute later, she rushed back into the office. “It’s the Senator’s child isn’t it?” Maseso nodded. “I don’t know what to do.” Ego scoffed. “Ha! I knew it! It’s that his juju. It’s reached this lab; we should’ve never taken him. I told you my Aunt warned me when we saw the forums online.” “Don’t even start that,” Maseso said, flicking her hand in dismissal. She found it odd the way Ego could retain superstition in her mind while working in the field of reproductive sciences. She was always talking about dark magic, even at the oddest moments. She’d told Maseso during a routine fertilization that online gossip was that the Senator had made an evil pact with a water spirit, exchanging his firstborn child for wealth and status. “I’m telling you!” Ego insisted. At that Maseso rolled her eyes. “I should have listened to you I guess but it’s too late.” “No, it’s not too late,” Ego laughed. “Come help me, let’s put that baby in the incubator.” “That will be pointless,” Maseso said, shuddering. She had no intention of touching it. But she followed Ego into the calabash room. Both women looked down at the unmoving form that could have been a doll. Xamidimura was a star that didn’t get the chance to be fully born into this world. Maseso had been so close and now, all her efforts had gone to dust. Her stomach heaved, causing Maseso to cover her mouth with both hands. Ego efficiently tossed a scarf over the dead star, the colourful piece of fabric jarring against the still greys and chromes of the room. She wrapped Xamidimura and went upstairs to the incubation room. When she returned, Maseso was back in the front office. “Contact the Senator,” Maseso directed. “The sooner we get this over with, the better.” “No,” Ego said. “My Aunt will be able to help us.” Maseso frowned. “What do you mean?” “Juju for juju.” Ego replied. “We’ll get her to come and do something, my Aunt is powerful in that.” “Seriously?” Maseso clicked her tongue. “You really want your business to end, eh? I guess you’re not that desperate then!” Ego took her seat. “I have told you never to—” Maseso was interrupted by a low thrumming that sounded through the entire building. A call was coming in. Ego accepted the call with a flick of her wrist and greeted. “Good morning, ma.” “Good morning,” the young Maimuna’s voice surrounded them. “How 69 are you? Is business going well? How about doctor?” The usual greetings felt torturous as she trailed towards the issue at hand. “I’m calling to confirm my bonding time.” “Bonding time,” Maseso was surprised at the hoarseness in her own voice. It was pointless to do so but she found herself reaching for her table to check the cameras positioned around the outside of the building, as though Hajia Maimuna would be there already. “Yes,” the woman sounded unsure. “It is supposed to be tomorrow. Is everything fine?” As Maseso struggled for words to say, she was struck with the absurd feeling that Maimuna knew something. Even in an external womb, bonds could be formed, there were even reports of women’s abdomens swelling in time with the growth of their foetuses. Two years ago, Hajia’s tears had irked Maseso as they consulted with her. It was their first failure, still marginally possible but not unique. Maimuna had shouted things about not wanting to try again, lamenting the stress of getting her hopes up only to have them dashed and Maseso wanted to grab her by her slender shoulders and shake her. Outside there were women begging for even a chance to have their own baby. In the past weeks, Maimuna grudgingly sang and read to Xamidimura during bond times. “Everything is fine,” Ego chimed in. The frown on Maseso’s face deepened, her assistant was so insolent. “Hajia, there’s something I would like to discuss with you tomorrow,” Maseso said firmly. “Okay,” there was a lilt in Maimuna’s voice that made the word sound like a question. “See you tomorrow,” Maseso clicked her fingers, putting an end to the call before Maimuna asked for details or Ego said something unexpected again. Her assistant pouted. “What will you tell her?” “The truth!” Maseso stood up and walked to the window, looking up at the blue, cloudless sky. “Ah! But I thought you said senator juju threatened to shut this place down last time.” “Yes, he did. And if that’s what he chooses to do, then so be it,” Maseso gritted her teeth. She didn’t really mean it of course. Barely an hour later, Maseso asked the younger woman to mind the lab while she went out. Her destination was Jabi where one of her former colleagues from the National Hospital had set up a private lab like hers. It required leaving Maitama which meant wasting time at various police and army checkpoints. The government 70 considered it dangerous for people from within the child-present zones to visit other areas and between Guzape and Maitama were areas considered unsafe. There were frequent reports of people being kidnapped and for ransom, their child. On the outside, there was an assumption that everyone in the zones had children and even if they didn’t, they had the money or ability to have one created. The transition from the area that had kids and didn’t was depressing. The atmosphere seemed gloomier, there were no colourful buildings representing schools and labs, often no electricity or water. It was just a stream of older faces counting down their days to death. The last of the naturally born people were slightly younger than Maseso. Maseso sat in the back row of the armoured coach that ferried her from Maitama to Jabi. It was a relatively short ride and the presence of two armed officers provided additional security. She hopped off at the Jabi transit station and noted that she had an hour before the return coach arrived. Doctor Ubong was not expecting Maseso but welcomed her, nonetheless. Having been in the business for longer, Ubong’s lab was larger with multiple calabash rooms and lab technicians weaving in between them. They sat on a balcony that offered a superb view of the lake and its surrounding greenery. “It’s been happening elsewhere,” Ubong said after hearing Maseso out. This was a surprise to Maseso, though it brought with it some relief. “Is it a contaminated batch of nutrients?” Ubong shook her head. “It doesn’t seem to be. Several reported cases used multiple vendors.” In the silence that followed, Maseso also realized that if any of the tools they used were expired, contaminated or otherwise faulty, it would affect all the other foetuses. The problems would appear in batches, not isolated cases. She still had no answers but at least, Maseso now had something with which begin an explanation to the Senator. Perhaps get his support to fund an investigation and study. “Let me show you something from the Ministry,” Ubong said, excusing herself. From the open balcony, Maseso watched her rummage through her desk. Ubong returned with her tablet, she sat down and looked over her shoulder and around before handing it to Maseso. What Maseso saw there couldn’t be real. A star with brownish-grey skin and darkened eyes. Maseso squinted, then zoomed into the picture. On the side of its neck were three slits that resembled gills. “Is it alive?” she gasped. “Yes,” Ubong said as she reached for the tablet and switched it off quickly. “Keep your voice down.” “Is this a mutation?” she whispered. “Possibly,” Ubong said, unaffected. “I have sent some samples for 71 cytogenetic karyotyping and should get the results soon.” “How did the parents react?” Ubong leaned closer. “They don’t know. See, what I’m about to tell you isn’t conventional, but there’s this scibalawo.” “Ah! Not you too,” Maseso’s expression fell. This was the kind of talk that Ego lived for. Always going on about the Aunt, that everyone called a scibalawo. The Aunt that specialised in cases where the supernatural influenced the technological or scientific. Any problem could be healed. Whether it was a haunted smart home system, An AI companion turned abusive lover or online games possessing young children and teenagers. All stories that were unreal to Maseso so it was shocking to hear an accomplished colleague like Ubong speak of them. “Listen, I can’t explain it either,” Ubong shrugged. “But what works works. And I have just shown you evidence that it works. If these clients are difficult, you have a way out.” Scratching at her chin, Maseso asked. “Is the hospital also working with her?” “I can’t say for certain that the higher-ups are aware, but she’s slowly becoming an open secret in this business.” “If this gets out, the country will be in ruins.” “So far it’s still just a few unborn here and there but rumours are going around that the numbers are rising and more unborn will be affected.” Ubong continued, “If numbers increase and this reaches the public, at least the government will do something about it. We can conduct a formal study. In the meantime though, we need to deal with difficult couples ourselves.” Maseso sunk deeply into the chair longing to be awakened from this nightmare. She declined when Ubong offered to add her to a group of their colleagues dealing with the same issue. Maseso thanked her before making her way back to Heavenly Babies and Mothers. She went through the motions, guiding her clients through their bonding times while ignoring the still unmoving ball in the incubator upstairs. Maseso moved with a sense of finality, knowing that if the Senator made good on his threat, her days of being in business were numbered. He could easily have her license withdrawn overnight. As night fell, Maseso climbed up to the stairs. She wiped her sweaty palms on her coat as she approached the room where incubators were kept. Oddly enough, the first thought that crossed her mind in the room was how much money she had spent on each unit. Then, she noticed that Xamidimura wasn’t where Ego had placed it that morning. The colourful wax print scarf was also gone. Bewildered, Maseso rushed to the office, questioning her mind. Ego wasn’t there so she looked at the camera feeds, verbally commanding the AI to replay the days recording. When she saw the confirmation she was 72 searching for, Maseso groaned and leaned against her desk. The urgent sounds of people talking reached her from outside. Maseso dragged her feet to the back entrance where a paved path cut through a small garden leading to her living quarters. She saw Ego huddled next to an older woman, they both stood at a spot by the eastern wall. “Like this?” Ego said. “Yes.” That low voice drew goosebumps across Maseso’s flesh, her shock turned to anger as she marched towards them. The strange woman appeared older than Ego but younger than Maseso. She was dressed reasonably enough in a pair of jeans and a flowing top but even before Ego made the introductions, Maseso knew. “Ah, there’s my madam,” Ego started. “Can I speak with you?” Maseso tilted her head away with the intent of warning Ego sternly. But then she saw the freshly dug hole in the ground and Xamidimura floating in brown water. The dirt at odds with the sterile environment Maseso maintained. She screamed as she flew towards the hole wanting nothing but to get it out of there, but Ego held her back firmly. “How dare you!” Maseso shouted, every vein in her bulged. “I promise, she can help.” Maseso wasn’t backing down and it seemed Ego wasn’t going to either. They talked over each other with voices getting louder with each passing word. “You will tell me who is the boss here.” “I have seen this woman grow a baby.” “You’re fired!” “Ehn! But let me save your business first!” Maseso huffed, she hated being the one to first give in, but she was tired. The emotional turmoil of the day sapped her energy and she crumbled on the grass. It was only then that the Ego let her go. Maseso’s eyes were glued on Xamidimura , speechless. “You should have told her now,” the woman Ego called Aunt said, amused. Running a hand over her face, Maseso glared at her, taking in the baubles she wore around her wrists and neck. Maseso clenched her teeth, swallowed the insults that were on the tip of her tongue then looked towards the hole in the ground. The air seemed to stop around her as she paused. Xamidimura had moved. Before she looked away it wasn’t in that position. Her head whipped towards Ego. “Why are you so stubborn?” Maseso asked. “This is my business, not yours. If any of our clients saw this.” “I don’t trust Hajia Maimuna,” Ego blurted out. “It’s unfair for this 73 place to go down because of one couple and their juju, what of all the other stars?” At least they were having a conversation now, Maseso knew she would have to let Ego go on. Just then, she heard a slight clearing of throat. “That baby is alive,” the scibalawo said. A slight breeze brought the scent of perfume she wore to Maseso’s nose. When she looked at the hole again, this time Maseso saw the star’s chest move, its little chest rising and falling, limbs twitching. “This is an illusion,” she stuttered. “No,” the scibalawo replied. “What you have here is a spirit child, they need more than your machines to enter this world.” There was silence as Maseso stared on in disbelief. “You shouldn’t be here,” Maseso sprang into action, regaining a bit of her composure. “Enough with all of this, Ego escort this woman out and you go ahead with her.” She watched them leave and when she looked at Xamidimura again, it was still enough for her to be sure that it was devoid of life...until its mouth opened and shut. She didn’t want to touch it now, even to retrieve it from that hole. As Maseso rushed to ask Ego to return, she was baffled by her own actions. She found both of them at the end of the street waiting for the shuttle bus. Maseso coaxed them back to her property. At Maseso’s suggestion, Ego brought out an empty calabash from the store. From a pouch she carried, the scibalawo placed clay within it, then water. “Where is the fluid from?” Maseso couldn’t help asking. “It is from the river goddess,” the scibalawo replied curtly. She lifted the tiny foetus without flinching and placed it in the calabash. “You know, when our ancestors had premature babies,” she said as she worked. “They would sometimes put them in the earth. The clay has special properties. Every tool I use is special.” Maseso watched as Ego and the scibalawo carried the calabash to the hole they’d dug earlier. It felt like someone else had taken her place and she was observing from afar. Maseseo would never have pictured this kind of activity happening in her lab. More clay was slathered over the calabash before the scibalawo began to sing in prayer. “Ego, would you power up the calabash?” Maseso asked, unwilling to leave the garden just yet. When Ego returned after powering it up, Maseso found that she could check all Xamidimura's vitals remotely. She breathed in relief as finally, the scibalawo swirled a shot of gin in her mouth and sprayed it from between her lips onto the submerged calabash. “It is done.” Ego clapped in glee. “Thank you, Aunty,!” 74 Maseso’s thanks came out more subdued. She was still in disbelief, unsure of what she had witnessed. For months, in the corner of the garden was a mound resembling one meant for burial and within it, Xamidimura. No idea why this one preferred dirt to the sanitised fluid the others did. But in the earth, it breathed and thrived, waiting to be born. 75 LEKKI LEKKI By Mame Bougouma Diene (with special thanks to Baaba Maal and Double Servo) The back of her hand glided under her red and yellow head wrap, wiping the beads of sweat receding into her midnight skin in the shade of the giant tree. Wind rustled through the leaves and whistled through holes in the trunk, to the shrieking of bats buried in the crevices, bothered in their sleep. Djoulde dipped her painted fingers in a wooden bowl, relishing the fresh feel of water. She sprinkled droplets on the roots digging deep into the cracked and dusty soil, sucking her fingers for a fleeting taste and repeated, singing a light melody under her breath. Sukaabe e mawbe ngare niehen… She knew the tree could hear her, and know her love. At times it felt as the trunk pulsed like a wayward heart, that somewhere in the calcified bark the memory of sap bled pungent dreams. …Goto e men fof yo aw lekki... The behemoth rose above and around her, branches long as it was tall, like twenty men or more. Wide enough to dance and spin on, though Cheikh never wanted to. Children and grownups, come with me… There was so much it had seen. So many secrets through the centuries of patience and sheer will for life, so much she would share with it soon, that the whole village would share. …May every one of us plant a tree… “Still singing that old song?” Cheikh's gritty voice irked her sometimes. 76 “Why are you always so bitter?” she asked, dusting her hands on her dress and rising. He looked into the large oval hole in the trunk, large enough for a tall man to step into its caves. “It is old.” He snapped. “What does it mean now? What is there left to plant? Maybe it made sense to someone two thousand years ago… someone stupid…” “It makes sense to me…” “I didn’t mean you, I meant…” Cheikh didn’t finish his thought, and Djoulde wasn’t sure she wanted to hear it. He picked up her bowl and walked back towards the village together. She hadn’t seen time fly as she cared for the old bokki. Twilight was dying on the edge of the earth, the village lights blinking the stars out one at a time. The call to prayer rang from the minarets. Djoulde saw other villagers hurrying home before the protective dome rose against the evening storms, green, blue and multicolored dots against the broken night, and sighed. Perhaps Cheikh would understand one day. The combined blearing of her father’s call and the whooshing of the giant turbines blowing away the dunes delivered with tender fury by the storm, tore Djoulde out of her slumber. The sun wouldn’t shine through the dusty vortex until the turbines had worked their magic but cattle always knew, the three cows in the yard bleating for water. She pulled a rough blue dress over her head and tied her braids in a bun before leaving her room. She clapped her hands and the air conditioner went out, the whiplash of desert heat finishing the job of waking her. Her head was still cloudy with the flames of her dream. She yawned as she walked into the kitchen. “You took your time this morning.” He father said, gulping down a cold glass of bohe juice. “Grab yourself some breakfast; we’re taking the cows out soon as the dome is lifted.” She sat at the large round table. Her mother handed her a plate of whitish-brown fried bohe bread and a glass of juice. The thick, sweet liquid clashed bitter cold against her teeth. She bit into the bread. “Today? Isn’t it Hamady's turn?” she said, spitting little bits of crumbs, and wiping her mouth. Hamady laughed, sitting across from her. He stood up, wearing his light blue worker’s boubou. “Not today, sis.” He said pointing at his uniform, “Working the Engines in case you can’t tell.” 77 “At least you’ll be nice and cool in the forest… Yerim, then?” “He’s on maintenance duty at the solar plant today. He’s been gone for hours.” Her mother said, picking up her father’s glass. “You can’t sing to the trees every damned day. Gidelam,” she told her father, “I’m not your maid; you’ll find your plates waiting when you come back.” Her father barked a laugh. Something both her brothers had picked up from him. “Get married, they said. It’ll make your life that much better… Duly noted my love. Djoulde, you done?” Djoulde finished her glass. “If no one else will…” The expanse of long, thin grass stretched ahead and around Djoulde. A green sea full of whimsical currents drawn by the winds. She couldn’t tell where the grasslands ended from where she stood now, the three thin, white cows grazing quietly, their long horns leaving furrows in the meadow. She had walked the length of the plain as a child, to the sands lost on the horizon, a desert so vast it swallowed the world whole. She had seen it burn and turn to glass in her dream. The flames crackling through the grass until they licked away at the millennial trees. The bokki’s branches flaying in panic, the defiant roar of bark about to split and burst. She slept in its bosom, reveling in the warmth until her hair caught fire… Her father’s cane slapping the cows’ buttocks brought reality back, and the softness of the grass on her sandaled toes. “Do you think there’s anybody else out there?” Her father cleared his throat and spit in the grass. “You’ve asked me that five times now. Today, when you were six, nine, eleven and fourteen. Took you almost four years this time.” “But you never gave me a real answer.” He shrugged in his black boubou, looking up at the sun settling at noon. “The last recorded newcomers go back almost five or six hundred years, not quite sure. You can check the archives if you want but… I don’t know, somewhere on the other side of the oceans maybe, or the other side of the universe. Maybe they’re asking themselves the same thing, maybe they’re all dead… Happy?” It was her turn to shrug. Other herders were scheduled for grazing this morning. All with the same emaciated cows. Goats had gone extinct with good riddance. Goats were a plague on the grass. She turned towards the forest. The Soul Engines, installed inside the bokki, vibrating and rumbling in the distance. “It doesn’t matter, I guess. We’re all going back to the earth anyway.” 78 “I guess so.” Her father replied. “Then why bother with the cows everyday if that’s how you feel? We get our food from the trees, our water from the roots. We hardly eat any meat at all, we barely use the milk for ceremonies. We won’t be here much longer. But you get up every morning, you wash them, walk them all the way out here every day. What’s the point of dancing by yourself?” Her father smiled. “You and your mother… It’s who we are Djoulde. We herded cattle before the world knew we existed. When other people flew, some of us herded cattle. When the world crumbled, and the towers fell we herded cattle. Two thousand years later we herd cattle. It doesn’t matter where we’re going. It doesn’t matter where we came from, it doesn’t matter if we’re here or on the moon Djoulde. We herd cattle, it’s our traditions…And that’s why I take you all in turn with me in the morning. To remind you of that… Speaking of tradition, how are things going with Cheikh? You getting along?” “It’s alright.” She said, she didn’t know how she felt about Cheikh. She had expected to feel differently. “He’s just always so cynical. He doesn’t believe in anything, I don’t know…” “Can you blame him?” She took off her sandals and dug her feet in the ground. It felt so firm, so real, but it wasn’t. It was a dream. When the generators crashed it would wither, dry, and fade to the sands. The dome would never rise again and the trees and the village would disappear. Perhaps that was why her father really kept the cows, to forget that none of it was real. She shook her head. “Good. Then maybe you should spend some time together this afternoon. If you’re gonna be married you need to know each other.” “But baaba, I was…” “You heard your mother. Someone else will daydream in the trees for you today.” He handed her his stick. “Round up the herd. I could use some lunch.” “How can you say that?” “Say what Djoulde? That a halfcocked plan to transfer people into the roots of monstrous trees and live on like that is crazy? You wanna know what I think? I think Chief Tenguela, the Council of Elders, the whole lot of them, want to kill us. Or a lot of us. There’s too many of us, we're all freaking related. Even our marriage is based on an algorithm. How long do you think we can last like this? Do you even think at all?” There it was again, that spite for the sake of jabbing her. Couldn’t they just talk? Just once? He reached across the bed and caught her hand, but she pulled back. 79 Sitting on his bed, his parents’ prayers making their way through the door, she wanted to grab Cheikh by the braids and throw him into the desert. “Do you have faith in anything? Don’t you want anything better than this?” ‘I don’t mean it like that…” “You never do… What if it works? What if we could live on? One with the earth?” “What if we could?” “We’d be a planet with a conscience. A planet that could guide life instead of suffering from it. When a new people are born to this world they won’t be blind like us humans were. Ravenous like we were. They will learn. From us.” “Yeah because we’re such a sensible bunch. Look, what happens if it doesn’t work and you die? You wouldn’t even know. I was with the crew that removed Oumar Bayal’s body from the pod and buried it. Remember the test run?” “Of course I do. The Elders said it worked.” “Maybe. Maybe his soul is really in the roots. Maybe he’s just dead. Worse than dead. I’ve seen dead people. This guy wasn’t dead, he was just an empty sheet of skin, the wind could have blown it away. Look. I get it, you want it to be true. But I haven’t heard the old man since, have you? Didn’t think so.” “I hate you…” “Then don’t marry me. What bloody difference does it make?” She didn’t answer. Cheikh smiled. “Let me guess, your mom gave you the talk too, huh?” he asked, poking her waist with his elbow. Djoulde shook her head and laughed. He wasn’t always bad. “Was my dad…” Cheikh laughed in turn and took her hand. “What are we without tradition, right?” Djoulde rolled Cheikh's heavy arm from her shoulder as she opened her eyes to the call to prayer, the sheets still humid with sweat. She couldn’t sleep, who could have? The only way she’d found to exhaust herself was…The one thing they seemed to get along doing. A nervous shudder rocked her body. Delirious excitement clashed with sheer terror. Cheikh snored. The Soul Engine trials were today. They were still of two minds on that. Three months into their marriage. Cheikh stretched and yawned. “We’re not scheduled until noon. It’s barely fadjar. Go back to sleep.” “I’ll make some breakfast.” Djoulde answered, rising. She reached for the towel sitting on the chair by the bed, and wrapped it 80 around her waist. She wasn’t going back to bed, the trees called her, they would be one soon. They would all be one. The overlapping waves of light drew sly rictus on the trees, grinning deep shadows where there were none, while dizzied steps carried her closer to the heart of the forest. It was the first time she had wandered this deep. The pulsing glow of the engines, overwhelming now was invisible outside. In the daytime, the sun drowned it out and at night, the storms blinded everything. She wasn’t alone, guided with Cheikh and the hundred more scheduled for the day’s trials by a tall dark woman in a white dress stained at the ankles with dust and dirt, but to her it felt like they weren’t really there. That she was marching amongst ghosts. Djoulde wondered if the others felt the same, that they had crossed a threshold into the forest that connected all worlds, that in an infinity they were none, that a step into the shadows was a step into oblivion. Maybe they didn’t feel anything at all. Her eyes adjusted to the light just as her body shivered from mechanic rumbling. “We’re here.” the tall woman said as they all stopped. “Where else could we be?” Cheikh mumbled. The trees before them and beyond glowed with a reflective light, trunks and branches laced with slick metal, connected across the soil by slithering black cables to large grey cubes vibrating with a collective hum like the voices of a million bugs calling to be born. A flurry of scientists in white dresses and boubou busied around them. Maintenance workers in blue tended to individual trees and power sources. Perhaps Hamady was one of them, but there were so many trees so far ahead she wouldn’t see him even if he was. Cheikh spat on the ground beside her. “Look at all this wasted energy. I’m telling you th…” “Men, follow Oulay here.” The woman said pointing at a colleague settling next to her. “Women come with me, I’m Ayida Boucoum.” Djoulde exhaled relief at not having to answer Cheikh. “See you later.” She said. “Don’t make a fool of yourself.” Cheikh grunted and followed the others. Ayida led them deeper into the woods. Chrome reflected on chrome, projecting their reflection flowing from trunk to trunk and back. She caught herself facing herself and walking away in two directions all at once. She stumbled and rested her hand against the nearest trunk. “It’s ok.” Ayida said, helping her straighten. “I thought I would lose my 81 mind after weeks in here. You’ll be fine, we’ve arrived.” Two women slid between the trunks to meet them. “Thanks Ayida. We’ll take it from here. Ladies. Welcome to the Soul Engines. We will brief you on the procedure and have you take the trials. We know this is overwhelming, believe me. I’m Sokhna Boiro, some of you know me, some of you don’t. And this is Khady Ndione.” “Same story.” Khady said. Djoulde caught a glimpse inside the hollowed trunks, lined with open pods, of the same shiny metal that coated the trees, tall enough to fit a person, with what looked like red cushioning inside. “Intriguing isn’t it?” Sokhna asked catching her glance. “I know they say a lot of things in the village many of them scary, most of them untrue. Let us explain. Khady?” “Sure. The Engines are very complicated but quite simple. The world is a network, everything is interconnected. We all evolved from the same original organism. Billions of years ago. Down to our DNA. We are one with the earth. One with the wind. And yes, one with the cows we herd in the morning.” We laughed as she caught her breath. “The trees and plants around us too. And they communicate. Organically. They know who we are and fear us when we wish them harm, and love us when we give them love and they let the others know, through their roots, through their spores and sap. We have mapped these networks and now, we can connect to them more directly through the Soul Engines. These engines parse out our human consciousnesses and pulse them into the network, mimicking the bokki’s own bio-chemical signals, those signals are transmitted into the roots of the trees and conducted into the earth where they become one with the planet. Growing with new saplings, spreading through open spores. Our way of life is no longer sustainable, if we want to survive we have to adjust to the world, adapt and embrace it. For thousands of years humanity has tried to shape the world in its image. We failed and did so much damage to the world in the process. Now, we pay it back.” Djoulde could barely breathe. They worked on the engines when she was a child. When her parents were children. She hadn’t thought she would see the day. But it was here. Almost here. “You’ll be scanned and fitted into a transmission pod for testing. Today and on the day of. Don’t worry, it’s painless. We just need to verify a few things. Many of you are married women, we need to check that you are not with child before we can try the machines. We must also ensure that your own brainwaves are compatible with the bio-chemical network matrix. Is everybody with me?” They all nodded agreement, some slower than others. Djoulde pictured Cheikh snickering in the manner of men. Khady smiled. 82 “You are brave, and strong. You will do the earth honor. We all will, I’m sure. Alright, the following come with me, the others with Sokhna. Nani Sow. Djoulde Diallo…” Djoulde came to in midafternoon warmth, the forest a few hundred feet behind her, Cheikh shaking her by the shoulders. How she got there was as clear as his lips moving soundlessly to droplets of spit. It was real. All of it. The pods had slid shut, and the red cushion squeezed her warmly into darkness. Not sleep, not quite sleep, fully at rest yet aware of herself, and she heard him. Late Oumar Bayal calling her name, unsure she could hear him. Djoulde. He had asked. Djoulde, are you there? She hadn’t said a word but she felt his relief at her presence, a smile and mischief. “Watch…” he whispered. She’d sunk deeper into the darkness, her head bursting through the soil into sunlight. A city gleaming in the distance where the desert stood now, a river streaming through it to a sky of deep blue abysses. In a flash she stood fifty feet above in another a hundred, and as she grew the city shrunk, her arms impossibly long and stiff, until there was nothing but dust swirling wooly death to the horizon. And all the while a murmur, soft with radiant energy calling her into its roots… “Djoulde! Djoulde dammit wake up!” “Cheikh!” she screamed throwing her arms around him, her head on his chest. “Did you hear? Did you see? Don’t you see now? It’s real, all of it!” Cheikh pushed her back and turned around. “I didn’t hear anything… I’m not going…” Cheikh downed a glass and poured himself another. His fifth today. Takussan, afternoon prayer, was still hours away. “The pitcher's empty.” He snapped, waving it at her. Fode Dem had walked into the desert this morning. Fatima Kane, Ibrahim Dia and Pape Mor Sylla yesterday. Twelve-year-old Adama Ba two days ago and Friday had seen a record of thirty that she knew of. They had finished praying and wandered off into the desert. A week since the trials ended, two more before they left. Djoulde grabbed the pitcher from his hand. Cheikh was meaner drunk than usual, but at least he was still here. She filled the pitcher from a bottle of fermented bohe and handed it to him reaching for his shoulder. He grabbed her hand and pulled her. “Is that what you want for me? Leaving me to die with the others?” 83 Someone else would walk into the desert and never come back before nightfall. Thousands more would follow. He was mean. Bitter and mean but wouldn’t she if she’d been told she couldn’t go? If her mother and father were left behind too? In spite of all the spite, deep down, he’d wanted to go. She pulled her arm away, grabbed his face and kissed him. Could she leave her husband behind? Should she? Yes. Yes, she would. Until then they could do the one thing they were good at together, and kissed him deeper. Djoulde’s dress slipped from Cheikh’s hand, but stayed caught in the door sliding shut behind her. There was nothing to it. Between Cheikh crying, screaming and begging, and the excited buzz of the throngs of people she hadn’t had thought of what to wear. What did it matter? They were almost there. Her parents and brothers waited for her outside, catching her stumble as her dress ripped in the doorframe. “Took long enough!” Hamady laughed as he helped her stand. Her mother hugged her. “How are you?” she asked. She had no idea. “And how is Cheikh?” “Who cares?” Yerim said. “Guy’s a goat.” “Be quiet.” Her father said. “Think of all those who wandered off to die. They weren’t all bad people. Leave it all behind son, don’t carry that anger where we are going.” They melted into the crowd. She couldn’t feel her legs, somehow, she moved forward, the crowd singing a deep joyful yet almost weeping melody. Lekki ki do lekki, Aadi nafore waalii ngourdam Tree. This tree so useful, has changed our life... It was the perfect rhyme for the time. She should have felt happy, excited, nauseous even, instead she floated numb into immortality. Would Cheikh live? If he died would they find him in the roots? Soon they would be everywhere, surely they would find everyone. Everyone and everything that had ever died. Strata through strata of long-gone life but persistent memory. Did she leave him to die? Could she forgive herself? Carrying that weight forever? She only had a few minutes to figure it out, the sky already 84 darkened by branches. Her heart pounded so fiercely the world around her turned to blinding light, her head spun and she retched on her sandals. Her brothers laughed. “You had to leave your mark didn’t you?” She wiped her mouth on her sleeve as her mother handed her a sip of water and smiled. “It’s gonna be alright. We’re all gonna be alright.” They reached the engines and hugged each other. They all did. Family and friends, and people who’d hated each other deeply. She expected to hear sobs but didn’t. “We’ll see each other soon.” Her father said, beaming as he hugged her last. “Look out for your mother. She might run off.” “Anything but an eternity with you gidelam. One life was entirely enough…” she kissed his forehead. “I will see you soon…” They walked off as Djoulde and her mother lined up with the other women. Singing the song, scanners flashing a soft blue as they walked towards their pods, reflections of thousands melting into each other on the trunks of the giant bokki. Her mother turned to her and smiled as she passed through the scanner. Every wrinkle on her face smoothing, a glimpse of who she had been, of who she saw in the mirror, as she still saw herself. She held out her hand as Djoulde followed her, and the scanner flashed red. Her mother’s smile dropped, her face aging in a frown, their fingers brushed each other as two women in white approached them and turned to her. “Salaam Aleikum. Don’t worry. We just need to run a quick test. Please follow us.” “Wait! That’s my daughter! That’s…” Two more women approached her mother, smiling. “It’s fine. She’ll be back in no time. Please. There are other women waiting.” “I’ll be fine Nene.” Djoulde said, “Just go, ok? We’ll be alright. I’ll see you soon.” She smiled. “On the other side.” The flood of women didn’t abate, the scanner flashing blue, blue, blue, her mother dissolving in the flow. “I’m Reyhanna.” One of them asked as they reached the last of the shinning trees. “What’s your name?” “Djoulde. Djoulde Diallo.” They stopped and the two women stepped back, arms folded under their breasts. “We’re sorry, Djoulde. We are very sorry. You are pregnant. You can’t go.” 85 Djoulde sat on her bed, the air conditioning unit roaring behind her. She had never noticed how loud it was, but in the silence of the empty village it was all she could hear. Cheikh slept in the kitchen, passed out on the table. She should have been cold, but the hilt of the knife pressed against her stomach slipped in her sweaty palms. The tip slid through the threads in her dress, grating against her skin. Just a push. Not even that hard, just a small push. The life she carried had cost her hers. Had cost her her dream. Her only dream. Her family. How could she ever carry it? Birth it? Love it?! It would be so simple, just a small… A droplet of blood pearled around the blade and the knife clanged on the floor to a single sob. She couldn’t do it. Three children played in the grass as Djoulde and Arsike walked passed them towards the forest. They had tied strings to a small post and ran around it until the string tensed, and light as they were, they bounced off their feet and took off spinning to delighted giggles. Something had changed. The children were inconsolable at first. Their friends gone. Their parents gone. Everyone engrossed in their own misery and no one to guide them. Beside the wailing wind the only sound the village knew for months was infant sorrow. But not for the past few weeks. Arsike tugged at her arm, eager to join them. Her small hand almost slipped through Djoulde’s fingers. She looked just like her grandmother. She had told her that herself. “I look like grandma!” “Who told you that?” Djoulde had asked. “Grandma!’ She was a bright child, so alive. So happy. She had no fear, an imagination that changed her world with each passing thought. This world was new to her. She didn’t know pain. She didn’t know loss. Not yet. “You’ll play later. Your father doesn’t like to wait.” She nodded hard and pulled closer to her mother. For two years Djoulde hadn’t come near the forest. The thought of leaving the village, of feeling the cool shade on her face froze her very soul. She couldn’t walk. Will them though she might, her legs wouldn’t move. Her mind would go blank. She would faint. Neighbors would drag her in and she'd wake up in bed, Cheikh looming over her, yelling about embarrassing him. When Arsike turned three she started asking about the trees. The trees called her she said. She had to see the trees. And so she had. She was 86 exactly like Djoulde’d been as a child. “Let’s sing, nene!” She knelt by her daughter and let her start. Hearing her shrill voice she felt the knife against her stomach and shuddered, picking up the melody. How could she have thought of killing her? She loved her so much. Arsike giggled, pushing her lips to the trunk as evening prayer rang in the distance. They’d been there for hours. Hours. Months. Years. It made no difference. She opened herself with all her heart, sang to rip out her throat, every day, and yet, she didn’t hear her family or the others. Four years. Four years now. Cheikh was right. They had all walked singing to their death. The door slid open slowly and Djoulde tiptoed inside. Arsike breathing softly on the back of her neck, sleeping as the storm blasted the dome behind them. Cheikh would be out cold, he’d been restless for weeks but too much noise and… “Sneaking in?” he asked sitting at the kitchen table in the dark. The thin glow breaking in lighting bloodshot, angry eyes over his dark face. He stood up, knocking a glass to the floor, rounding the table towards her. She circled away, the sourness of fermented drink on his breath, wafting vomitous into her nose. He wouldn’t touch Arsike. He never had. “Think you can keep my daughter from me, do you?” he asked, reaching to grab her and missing. “You try to leave me and now you want to steal my daughter!” She slipped and almost fell, barely avoiding another lurch. “Nene?” Arsike asked, yawning against her back. “Nene, where…” she saw her father closing in over her mother’s shoulder. “…Baaba? Baaba, no! Not again!” Her mother hugged her in a field of crops. Cattle by the thousands drifted on the horizon invisible but for the cloud of dust surrounding them. Her father and brothers conversed with a man of light skin, sharp eyes and strange, shiny, smooth green and gold clothing, throwing their head back and laughing. The village was nowhere in sight, the forest neither, but crowds of people congregated throughout the field, some sitting and eating, children playing games and rolling in the grass. They weren’t all her people, most weren’t but she distinguished a known face in every group she saw. “My daughter. My first-born. We didn’t want to leave you. I didn’t know. But we are here. We will help you.” The bruises on Djoulde’s cheeks stung at her mother’s words. 87 She pointed to her face. “This is what you left me to! This is how you help me? You left. You left me. But I don’t need your help. I am not a child anymore. I have one of my own. I won’t let this happen again. She will…” Her mother’s face hardened. “What are you whispering to me?” Djoulde froze; her mother grabbed her by the shoulders, digging nails into her skin. “Stop whispering to me!” The field went silent. The thousands of people sitting and talking stood and closed in on her, arms out clawing at her hair and face. “Stop whispering to me!!” Djoulde awoke to Cheikh shaking her furiously, screaming at her face while Arsike cried in her bed. “I won’t walk into the desert! I won’t!” he ran naked out of the bed, climbing over her and into the kitchen his hands on his ears. “Stop whispering to me!” Djoulde ran to cradle her daughter’s head. The warm wetness of her cheeks slipping against her breast. “Why is daddy like this?” she asked, words setting Djoulde’s bruised body aflame. “What have we done wrong?” “You’ve done nothing wrong.” She said; her curly hair caught between her fingers. “We’ve done nothing wrong.” “Why isn’t Grandma helping us? She promised.” Djoulde held her at arm’s length. “What?” “Grandma mommy, grandma. She was telling me she would help us. Just before daddy started screaming again.” Cheikh’s voice boomed from the kitchen. “Stop talking to me!” Djoulde put Arsike down. “You stay here. I'll be right back.” Cheikh sat in the kitchen, holding his head and banging it on the table in turn. “Leave me alone!” he screamed and saw Djoulde standing across the table from him. “You.” He snarled, rising slowly. “You. It’s you!” He charged, but Djoulde didn’t move. She bent down, picked up a shard of broken glass and walked towards him. “You won’t touch me again.” She slashed the air before her, missing his nose by a breath. “You’ll never.” She sliced again, blood running across his cheek. “Touch me. Again!” She lunged forward, Cheikh fell back, crawling towards the kitchen 88 door. “Leave me alone! All of you leave me alone!” The door slid open and Cheikh bolted out. Djoulde stumbled after him. She had never spent much time outside at night. But the dome's faint orange glow, lacerated with gritty static at the onslaught of sand and debris, felt like a reflection of her fractured soul. “Nene!” Arsike called from a crack in the door. Djoulde picked her up and ran. Cheikh sped on ahead screaming, lights appearing in windows as he passed. He didn’t slow or stop. Djoulde doubted he could see anything at all. His head slammed into the dome. He fell back. Djoulde put her daughter down and reached for him. He got back up and ran head first into the dome again. And again. All the while screaming to be left alone, for the whispers to stop. Again. And again, and… Something cracked. He fell back, wrecked with spasms and stopped, the imprint of his face in blood sliding down the dome like raindrops on a window. Djoulde didn’t move. The buzz of bystanders fading. He was gone. She felt no shame at the lightness in her shoulders. At the strength she felt in her legs. “Thank you grandma.” Arsike said, hugging her thigh. The wind carried hints of a rain that would never fall. Instead a thin sheen of wet air sprinkled Djoulde and Arsike’s faces, as they sat in the shade of the baobab, Arsike sprinkling the roots to soft giggles. She hadn’t let the villagers bury Cheikh in the forest. His body left in the desert for the night’s storm to shred to dust. Arsike didn’t seem to care. She sprinkled the roots and listened to something before nodding her head. “How long have you heard your Grandma?” Arsike shrugged and lay her head on her lap. “Since I was in your belly?” Djoulde’s eyes filled with tears. “Are you talking to her now?” Arsike nodded. “I talk to grandpa too sometimes.” “Can I ask her something?” “She says you can ask anything you want. Just ask me and she’ll hear you.” Djoulde hesitated. “She says she’s sorry. That she should have waited. She never wanted to 89 leave you.” Djoulde waved her hand. “She doesn’t need to.” She said “There was nothing she could have done. It wasn’t her fault.” “Do you love me mommy?” “Of course!” “Do you forgive me too?” She pulled her daughter closer. “There is nothing to forgive, bingelam, nothing…. Can the other children hear her too?” Arsike nodded. “Why can’t I?” Even Cheikh had. “It’s too late for the adults. If you did you would go crazy like daddy.” “But in the dream I saw all these people and…” “It was just a dream, mommy.” Djoulde's breath stayed stuck in her throat, there was something she needed to know but didn’t want to. “And will… will I ever see you again?” Arsike looked up at her mother. “No.” “No? Not even when I…” “No.” Tears ringed Djoulde’s eyelids like pearls. “Grandma, grandpa, my uncles, none of them will be there forever either, mommy. That’s not how life works. I’ll walk into the engines one day too, and others after me. We were always one with nature” she giggled, “It’s our tradition! Grandpa says.” She laughed some more. The tears bubbling in her eyes streamed down her cheeks. Arsike wiped one off with her finger. “Don’t cry, mommy. Grandma says that’s the lesson. The mistake we made all those thousands of years ago. The world cried and we couldn’t hear it, but just because you can’t hear, doesn’t mean you shouldn’t listen…” Djoulde cleaned her tears, breathing in the dry scent of the trees and nodded. Arsike caught her hand. “Come mommy. Let’s sing now.” Sukaabe e mawbe ngare niehen, Goto e men fof yo aw lekki… ABOUT THE AUTHORS T.L. HUCHU is a writer whose work has appeared in Lightspeed, Interzone, AfroSF, The Apex Book of World SF 5, Ellery Queen Mystery Magazine, Mystery Weekly, The Year’s Best Crime and Mystery Stories 2016, and elsewhere. He is the winner of a Nommo Award for African SFF, and has been shortlisted for the Caine Prize and the Grand Prix de L’Imaginaire. His fantasy novel The Library of the Dead, the first in the "Edinburgh Nights" series, will be published by Tor in the US and UK in 2021. Find him @TendaiHuchu. NNEDI OKORAFOR is the Naijamerican PhD-holding, World Fantasy, Hugo, Nebula, Eisner Award-winning, rudimentary cyborg writer of africanfuturism, africanjujuism & Marvel’s Shuri. Her works include Who Fears Death (currently in development at HBO into a TV series), the Binti novella trilogy, The Book of Phoenix, the Akata books and Lagoon. She is the winner of Hugo, Nebula, World Fantasy, Locus and Lodestar Awards, an Eisner Award nominee, and her debut novel Zahrah the Windseeker won the prestigious Wole Soyinka Prize for Literature. Nnedi has also written comics for Marvel, including Black Panther: Long Live the King and Wakanda Forever (featuring the Dora Milaje) and the Shuri series. Her science fiction comic series LaGuardia (from Dark horse) is an Eisner and Hugo Award nominee and her memoir Broken Places & Outer Spaces is a Locus Award nominee. Nnedi is also creating and cowriter the adaptation of Octavia Butler’s Wild Seed with Viola Davis and Kenyan film director Wanuri Kahiu. Nnedi holds two MAs (literature and journalism ) and a PhD (literature). She lives with her daughter Anyaugo and family in Illinois. Follow Nnedi on twitter (as @Nnedi), Facebook and Instagram. Learn more about Nnedi at Nnedi.com. DILMAN DILA is a writer, filmmaker, and author of a critically acclaimed collection of short stories, A Killing in the Sun. His works have been listed in several prestigious prizes, including a nomination for the British Science Fiction Association (BSFA) Awards (2019), a long list for BBC International Radio Playwriting Competition (2014), and a short list for the Commonwealth Short Story Prize (2013). Dila’s short fiction and non-fiction writings have appeared in several magazines and anthologies, including Uncanny Magazine, A World of Horror, AfroSF v3, and the Apex Book of World SF 4. His films have won many awards in major festivals on the African continent. TLOTLO TSAMAASE is a Motswana writer of fiction, poetry, and architectural articles. Her work has appeared in Clarkesworld, Terraform, Apex Magazine, Strange Horizons, The Dark, and other publications. Her poem "I Will Be Your Grave" was a 2017 Rhysling Award nominee. Her short story, Virtual Snapshots was longlisted for the 2017 Nommo Awards. Her novella The Silence of the Wilting Skin is out now from Pink Narcisuss Press. You can find her on Twitter at @tlotlotsamaase and at tlotlotsamaase.com DEREK LUBANGAKENE is a Ugandan writer, blogger and screenwriter, whose work has appeared in Escape Pod, Apex Mag, Omenana, Enkare Review, Prairie Schooner, Kalahari Review, The Missing Slate and the Imagine Africa 500 anthology, among others. Listed as one of Tor.com’s new SFF writers to watch, his work has also been shortlisted for the 2019 Nommo Awards - best short story, longlisted for 2017 Writivism Short Story Prize and the 2013 Golden Baobab/ Early Chapter Book Prize. In 2016, he received the Short Story Day Africa/All About Writing Development Prize. He is currently working on a short story anthology and his first novel. When not writing or reading, Derek spends his days fundraising for a non-profit wildlife conservation organisation. He lives online at www.dereklubangakene.com RAFEEAT ALIYU is a writer and documentary filmmaker. Her short stories have been published in Strange Horizons, Nightmare, Expound and Omenana magazines, as well as Queer Africa 2 and the AfroSF Anthology of African Science Fiction anthology. Rafeeat is a Clarion West Graduate (2018). You can learn more about her on her website rafeeataliyu.com MAME BOUGOUMA DIENE is a Franco –Senegalese American humanitarian and the US/Francophone spokesperson for the African Speculative Fiction Society (www.africansfs.com). You can find his work in Brittle Paper, Omenana, Galaxies Magazine, Edilivres, Fiyah!, Truancy Magazine, EscapePod and Strange Horizons, and in anthologies such as AfroSFv2 & V3 (Storytime), Myriad lands (Guardbridge Books), You Left Your Biscuit Behind (Fox Spirit Books), This Book Ain’t Nuttin to Fuck Wit (Clash Media), Sunspot Jungle (Rosarium Publishing), and Dominion (Aurelia Leo). His collection Dark Moons Rising on a Starless Night (Clash Books) was nominated for the 2019 Splatterpunk Award. MAZI NWONWU is the pen name of Chiagozie Fred Nwonwu, a Lagosbased journalist and writer. While journalism and its demands take up much of his time, when he can, Mazi Nwonwu writes speculative fiction, which he believes is a vehicle through which he can transport Africa’s diverse culture to the future. He is the co-founder of Omenana, a speculative fiction magazine and a Senior Broadcast Journalist with the BBC. His work has appeared in Lagos 2060 (Nigeria’s first science fiction anthology), AfroSF (the first PAN-African Science Fiction Anthology), Sentinel Nigeria, Saraba Magazine and It Wasn’t Exactly Love, an anthology on sex and sexuality publish by Farafina in 2015. ABOUT THE EDITOR WOLE TALABI is a full-time engineer, part-time writer and some-time editor from Nigeria. His stories have appeared in The Magazine of Fantasy and Science Fiction (F&SF), Lightspeed, Omenana, Terraform, and several other places. He edited the anthologies These Words Expose Us and Lights Out: Resurrection and co-wrote the play Color Me Man.. His fiction has been nominated for several awards including the Caine Prize for African Writing and the Nommo Award which he won in 2018. His work has also been translated into Spanish, Norwegian, Chinese and French. His collection of stories, Incomplete Solutions, is published by Luna Press. He likes scuba diving, elegant equations and oddly shaped things. He currently lives and works in Malaysia. Find him online at wtalabi.wordpress.com/ and @wtalabi on twitter. ABOUT BRITTLEPAPER Brittle Paper is an online literary magazine for readers of African Literature. Brittle Paper is Africa’s premier online literary brand inspiring readers to explore and celebrate African literary experiences in all its diversity. AINEHI EDORO, Founder and Editor-in-Chief JACQULYN TEOH, Social Media Coordinator CHUKWUEBUKA IBEH, Staff Writer ANGELINE PETERSON, Reader Visit the Brittle paper website: brittlepaper.com Contact Brittle Paper Email, (info@brittlepaper.com) Social Media: Twitter and Instagram (@brittlepaper) CONTENT GRAPHIC

@Stefan Can you provide a link of when i ever said crypto was a viable investment for black people ? I will help you. The following is a link to all post from me with the word crypto in it, in aalbc. https://aalbc.com/tc/search/?&q=crypto&quick=1&author=richardmurray&search_and_or=or&sortby=newest The only truly credible proof is a private financial investment ledger which I am not privy too. Cause I repeat , I have never personally supported investing in crypto. And if I was privy to such information I doubt i would display it without the permission of the people it relates to. Now, I have never suggested I can provide irrefutable proof on anything. And regardless of my offline information, which I wouldn't convey online anyway, that isn't proof. I wanted you to help me write something. I don't recall I ever wrote anything like that. Here is one half of my proof , these are all the posts with frank james concerning me. Never once did I ask or desire you to help me write anything. You like proof, check yourself. https://aalbc.com/tc/search/?&q=frank james&quick=1&author=richardmurray&search_and_or=and&sortby=newest The following is the other half. I don't usually submit a private multilog, but your lies force this. If you notice, you started this private message, not me. I never asked you for... anything. I never wanted anything from you. And I refuted your view toward me. You kept suggesting your assisting me by communicating to me. Now, for your next positions Again, I never said ideal. I have never said offline or online that at any moment in the history of the usa or the european colonies that proceeded it that anything was ideal concerning black people, no plans no situation no ideas have ever been ideal for black people in the usa. What I said, and here is your proof https://aalbc.com/tc/search/?&q=black political party&quick=1&author=richardmurray&search_and_or=and&sortby=newest is the following I want you to quote when I said anything was ideal some of my earliest quotes, say nothing about ideal situations. And you can use the link above if you want more proof. I messaged in a public post that it is a Black party of Governance. And I never said one existed , I said one was needed, and hasn't been tried. And for the historical record, so many black men were lynched , black women raped, black towns burned completely, I don't comprehend why a Black party of governance would had made more of a negative difference, when even whites will admit that violence against black people after slavery in those early years was worse than during slavery. https://aalbc.com/tc/blogs/entry/194-richard-murray-creative-table/page/5/?tab=comments#comment-495 https://aalbc.com/tc/blogs/entry/194-richard-murray-creative-table/page/5/?tab=comments#comment-496 https://aalbc.com/tc/blogs/entry/194-richard-murray-creative-table/page/5/?tab=comments#comment-498 https://aalbc.com/tc/topic/5787-black-party-to-governance-after-listening-share-your-thoughts/ https://aalbc.com/tc/blogs/entry/194-richard-murray-creative-table/page/8/?tab=comments#comment-898 https://aalbc.com/tc/topic/9211-the-black-community-in-the-usa-need-an-alternative-to-black-officials-from-the-party-of-andrew-jackson-or-abraham-lincoln/ And lastly, your position of black ignorance of the past. The articles are all cited. And clearly show the idea that black people were ignorant to their condition in the past is a lie, or that they were disengaged. I repeat, black leadership made a choice and that choice led to the changes black leadership wanted in the black community but they had other options that I think were better and still today, the black community in the usa has elements it lacks which its leadership isn't supporting. https://aalbc.com/tc/profile/6477-richardmurray/?status=2346&type=status My only problem was I went against what I said and I replied to you. That was my mistake. I will not make it again.

While in Ghana in May 1964, Malcolm decided to form the Organization of Afro-American Unity (OAAU). Malcolm returned to New York the following month to create the OAAU and on June 28 gave his first public address on behalf of the new organization at the Audubon Ballroom in Harlem. ' Salaam Alaikum, Mr. Moderator, our distinguished guests, brothers and sisters, our friends and our enemies, everybody who’s here. As many of you know, last March when it was announced that I was no longer in the Black Muslim movement, it was pointed out that it was my intention to work among the 22 million non-Muslim Afro-Americans and to try and form some type of organization, or create a situation where the young people – our young people, the students and others – could study the problems of our people for a period of time and then come up with a new analysis and give us some new ideas and some new suggestions as to how to approach a problem that too many other people have been playing around with for too long. And that we would have some kind of meeting and determine at a later date whether to form a black nationalist party or a black nationalist army. There have been many of our people across the country from all walks of life who have taken it upon themselves to try and pool their ideas and to come up with some kind of solution to the problem that confronts all of our people. And tonight we are here to try and get an understanding of what it is they’ve come up with. Also, recently when I was blessed to make a religious pilgrimage to the holy city of Mecca where I met many people from all over the world, plus spent many weeks in Africa trying to broaden my own scope and get more of an open mind to look at the problem as it actually is, one of the things that I realized, and I realized this even before going over there, was that our African brothers have gained their independence faster than you and I here in America have. They’ve also gained recognition and respect as human beings much faster than you and I. Just ten years ago on the African continent, our people were colonized. They were suffering all forms of colonization, oppression, exploitation, degradation, humiliation, discrimination, and every other kind of -ation. And in a short time, they have gained more independence, more recognition, more respect as human beings than you and I have. And you and I live in a country which is supposed to be the citadel of education, freedom, justice, democracy, and all of those other pretty-sounding words. So it was our intention to try and find out what it was our African brothers were doing to get results, so that you and I could study what they had done and perhaps gain from that study or benefit from their experiences. And my traveling over there was designed to help to find out how. One of the first things that the independent African nations did was to form an organization called the Organization of African Unity. This organization consists of all independent African states who have reached the agreement to submerge all differences and combine their efforts toward eliminating from the continent of Africa colonialism and all vestiges of oppression and exploitation being suffered by African people. Those who formed the organization of African states have differences. They represent probably every segment, every type of thinking. You have some leaders that are considered Uncle Toms, some leaders who are considered very militant. But even the militant African leaders were able to sit down at the same table with African leaders whom they considered to be Toms, or Tshombes, or that type of character. They forgot their differences for the sole purpose of bringing benefits to the whole. And whenever you find people who can’t forget their differences, then they’re more interested in their personal aims and objectives than they are in the conditions of the whole. Well, the African leaders showed their maturity by doing what the American white man said couldn’t be done. Because if you recall when it was mentioned that these African states were going to meet in Addis Ababa, all of the Western press began to spread the propaganda that they didn’t have enough in common to come together and to sit down together. Why, they had Nkrumah there, one of the most militant of the African leaders, and they had Adoula from the Congo. They had Nyerere there, they had Ben Bella there, they had Nasser there, they had Sekou Toure, they had Obote; they had Kenyatta I guess Kenyatta was there, I can’t remember whether Kenya was independent at that time, but I think he was there. Everyone was there and despite their differences, they were able to sit down and form what was known as the Organization of African Unity, which has formed a coalition and is working in conjunction with each other to fight a common enemy. Once we saw what they were able to do, we determined to try and do the same thing here in America among Afro Americans who have been divided by our enemies. So we have formed an organization known as the Organization of Afro American Unity which has the same aim and objective – to fight whoever gets in our way, to bring about the complete independence of people of African descent here in the Western Hemisphere, and first here in the United States, and bring about the freedom of these people by any means necessary. That’s our motto. We want freedom by any means necessary. We want justice by any means necessary. We want equality by any means necessary. We don’t feel that in 1964, living in a country that is supposedly based upon freedom, and supposedly the leader of the free world, we don’t think that we should have to sit around and wait for some segregationist congressmen and senators and a President from Texas in Washington, D. C., to make up their minds that our people are due now some degree of civil rights. No, we want it now or we don’t think anybody should have it. The purpose of our organization is to start right here in Harlem, which has the largest concentration of people of African descent that exists anywhere on this earth. There are more Africans in Harlem than exist in any city on the African continent. Because that’s what you and I are Africans. You catch any white man off guard in here right now, you catch him off guard and ask him what he is, he doesn’t say he’s an American. He either tells you he’s Irish, or he’s Italian, or he’s German, if you catch him off guard and he doesn’t know what you’re up to. And even though he was born here, he’ll tell you he’s Italian. Well, if he’s Italian, you and I are African even though we were born here. So we start in New York City first. We start in Harlem– and by Harlem we mean Bedford – Stuyvesant, any place in this area where you and I live, that’s Harlem with the intention of spreading throughout the state, and from the state throughout the country, and from the country throughout the Western Hemisphere. Because when we say Afro American, we include everyone in the Western Hemisphere of African descent. South America is America. Central America is America. South America has many people in it of African descent. And everyone in South America of African descent is an Afro-American. Everyone in the Caribbean, whether it’s the West Indies or Cuba or Mexico, if they have African blood, they are Afro Americans. If they’re in Canada and they have African blood, they’re Afro Americans. If they’re in Alaska, though they might call themselves Eskimos, if they have African blood, they’re Afro Americans. So the purpose of the Organization of Afro American Unity is to unite everyone in the Western Hemisphere of African descent into one united force. And then, once we are united among ourselves in the Western Hemisphere, we will unite with our brothers on the motherland, on the continent of Africa. So to get right with it, I would like to read you the “Basic Aims and Objectives of the Organization of Afro American Unity;” started here in New York, June, 1964. “The Organization of Afro American Unity, organized and structured by a cross section of the Afro American people living in the United States of America, has been patterned after the letter and spirit of the Organization of African Unity which was established at Addis Ababa, Ethiopia, in May of 1963. “We, the members of the Organization of Afro American Unity, gathered together in Harlem, New York: “Convinced that it is the inalienable right of all our people to control our own destiny; “Conscious of the fact that freedom, equality, justice and dignity are central objectives for the achievement of the legitimate aspirations of the people of African descent here in the Western Hemisphere, we will endeavor to build a bridge of understanding and create the basis for Afro American unity; “Conscious of our responsibility to harness the natural and human resources of our people for their total advancement in all spheres of human endeavor; “Inspired by our common determination to promote understanding among our people and cooperation in all matters pertaining to their survival and advancement, we will support the aspirations of our people for brotherhood and solidarity in a larger unity transcending all organizational differences; “Convinced that, in order to translate this determination into a dynamic force in the cause of human progress conditions of peace and security must be established and maintained;” – And by “conditions of peace and security,” [we mean] we have to eliminate the barking of the police dogs, we have to eliminate the police clubs, we have to eliminate the water hoses, we have to eliminate all of these things that have become so characteristic of the American so called dream. These have to be eliminated. Then we will be living in a condition of peace and security. We can never have peace and security as long as one black man in this country is being bitten by a police dog. No one in the country has peace and security. “Dedicated to the unification of all people of African descent in this hemisphere and to the utilization of that unity to bring into being the organizational structure that will project the black people’s contributions to the world; “Persuaded that the Charter of the United Nations, the Universal Declaration of Human Rights, the Constitution of the United States and the Bill of Rights are the principles in which we believe and that these documents if put into practice represent the essence of mankind’s hopes and good intentions; “Desirous that all Afro American people and organi¬zations should henceforth unite so that the welfare and well being of our people will be assured; “We are resolved to reinforce the common bond of purpose between our people by submerging all of our differences and establishing a nonsectarian, constructive program for human rights; “We hereby present this charter. “I–Establishment. “The Organization of Afro American Unity shall include all people of African descent in the Western Hemisphere, as well as our brothers and sisters on the African continent.” Which means anyone of African descent, with African blood, can become a member of the Organization of Afro American Unity, and also any one of our brothers and sisters from the African continent. Because not only it is an organization of Afro American unity meaning that we are trying to unite our people in the West, but it’s an organization of Afro American unity in the sense that we want to unite all of our people who are in North America, South America, and Central America with our people on the African continent. We must unite together in order to go forward together. Africa will not go forward any faster than we will and we will not go forward any faster than Africa will. We have one destiny and we’ve had one past. In essence, what it is saying is instead of you and me running around here seeking allies in our struggle for freedom in the Irish neighborhood or the Jewish neighborhood or the Italian neighborhood, we need to seek some allies among people who look something like we do. It’s time now for you and me to stop running away from the wolf right into the arms of the fox, looking for some kind of help. That’s a drag. “II–Self Defense. “Since self preservation is the first law of nature, we assert the Afro American’s right to self defense. “The Constitution of the United States of America clearly affirms the right of every American citizen to bear arms. And as Americans, we will not give up a single right guaranteed under the Constitution. The history of unpunished violence against our people clearly indicates that we must be prepared to defend ourselves or we will continue to be a defenseless people at the mercy of a ruthless and violent racist mob. “We assert that in those areas where the government is either unable or unwilling to protect the lives and property of our people, that our people are within our rights to protect themselves by whatever means necessary.”I repeat, because to me this is the most important thing you need to know. I already know it. “We assert that in those areas where the government is either unable or unwilling to protect the lives and property of our people, that our people are within our rights to protect themselves by whatever means necessary.” This is the thing you need to spread the word about among our people wherever you go. Never let them be brainwashed into thinking that whenever they take steps to see that they’re in a position to defend themselves that they’re being unlawful. The only time you’re being unlawful is when you break the law. It’s lawful to have something to defend yourself. Why, I heard President Johnson either today or yesterday, I guess it was today, talking about how quick this country would go to war to defend itself. Why, what kind of a fool do you look like, living in a country that will go to war at the drop of a hat to defend itself, and here you’ve got to stand up in the face of vicious police dogs and blue eyed crackers waiting for somebody to tell you what to do to defend yourself! Those days are over, they’re gone, that’s yesterday. The time for you and me to allow ourselves to be brutalized nonviolently is passé. Be nonviolent only with those who are nonviolent to you. And when you can bring me a nonviolent racist, bring me a nonviolent segregationist, then I’ll get nonviolent. But don’t teach me to be nonviolent until you teach some of those crackers to be nonviolent. You’ve never seen a nonviolent cracker. It’s hard for a racist to be nonviolent. It’s hard for anyone intelligent to be nonviolent. Everything in the universe does something when you start playing with his life, except the American Negro. He lays down and says, ” Beat me, daddy.” So it says here: “A man with a rifle or a club can only be stopped by a person who defends himself with a rifle or a club.” That’s equality. If you have a dog, I must have a dog. If you have a rifle, I must have a rifle. If you have a club, I must have a club. This is equality. If the United States government doesn’t want you and me to get rifles, then take the rifles away from those racists. If they don’t want you and me to use clubs, take the clubs away from the racists. If they don’t want you and me to get violent, then stop the racists from being violent. Don’t teach us nonviolence while those crackers are violent. Those days are over. “Tactics based solely on morality can only succeed when you are dealing with people who are moral or a system that is moral. A man or system which oppresses a man because of his color is not moral. It is the duty of every Afro-American person and every Afro-American community throughout this country to protect its people against mass murderers, against bombers, against lynchers, against floggers, against brutalizers and against exploiters. “I might say right here that instead of the various black groups declaring war on each other, showing how militant they can be cracking each other’s heads, let them go down South and crack some of those crackers’ heads. Any group of people in this country that has a record of having been attacked by racists – and there’s no record where they have ever given the signal to take the heads of some of those racists – why, they are insane giving the signal to take the heads of some of their ex-brothers. Or brother X’s, I don’t know how you put that. III– Education “Education is an important element in the struggle for human rights. It is the means to help our children and our people rediscover their identity and thereby increase their self respect. Education is our passport to the future, for tomorrow belongs only to the people who prepare for it today.” And I must point out right there, when I was in Africa I met no African who wasn’t standing with open arms to embrace any Afro-American who returned to the African continent. But one of the things that all of them have said is that every one of our people in this country should take advantage of every type of educational opportunity available before you even think about talking about the future. If you’re surrounded by schools, go to that school. “Our children are being criminally shortchanged in the public school system of America. The Afro-American schools are the poorest run schools in the city of New York. Principals and teachers fail to understand the nature of the problems with which they work and as a result they cannot do the job of teaching our children.” They don’t understand us, nor do they understand our problems; they don’t. “The textbooks tell our children nothing about the great contributions of Afro-Americans to the growth and development of this country.” And they don’t. When we send our children to school in this country they learn nothing about us other than that we used to be cotton pickers. Every little child going to school thinks his grandfather was a cotton picker. Why, your grandfather was Nat Turner; your grandfather was Toussaint L’Ouverture; your grandfather was Hannibal. Your grandfather was some of the greatest black people who walked on this earth. It was your grandfather’s hands who forged civilization and it was your grandmother’s hands who rocked the cradle of civilization. But the textbooks tell our children nothing about the great contributions of Afro Americans to the growth and development of this country. “The Board of Education’s integration plan is expensive and unworkable; and the organization of principals and supervisors in New York City’s school system has refused to support the Board’s plan to integrate the schools, thus dooming it to failure before it even starts.”The Board of Education of this city has said that even with its plan there are 10 percent of the schools in Harlem and the Bedford Stuyvesant community in Brooklyn that they cannot improve.” So what are we to do? “This means that the Organization of Afro American Unity must make the Afro American community a more potent force for educational self improvement. “A first step in the program to end the existing system of racist education is to demand that the 10 percent of the schools the Board of Education will not include in its plan be turned over to and run by the Afro-American community itself.” Since they say that they can’t improve these schools, why should you and I who live in the community, let these fools continue to run and produce this low standard of education? No, let them turn those schools over to us. Since they say they can’t handle them, nor can they correct them, let us take a whack at it. What do we want? “We want Afro-American principals to head these schools. We want Afro-American teachers in these schools.” Meaning we want black principals and black teachers with some textbooks about black people. ” We want textbooks written by Afro-Americans that are acceptable to our people before they can be used in these schools. “The Organization of Afro-American Unity will select and recommend people to serve on local school boards where school policy is made and passed on to the Board of Education.” And this is very important. “Through these steps we will make the 10 percent of the schools that we take over educational showplaces that will attract the attention of people from ail over the nation.” Instead of them being schools turning out pupils whose academic diet is not complete, we can turn them into examples of what we can do ourselves once given an opportunity. “If these proposals are not met, we will ask Afro-American parents to keep their children out of the present inferior schools they attend. And when these schools in our neighborhood are controlled by Afro Americans, we will then return our children to them. “The Organization of Afro American Unity recognizes the tremendous importance of the complete involvement of Afro-American parents in every phase of school life. The Afro American parent must be willing and able to go into the schools and see that the job of educating our children is done properly.” This whole thing about putting all of the blame on the teacher is out the window. The parent at home has just as much responsibility to see that what’s going on in that school is up to par as the teacher in their schools. So it is our intention not only to devise an education program for the children, but one also for the parents to make them aware of their responsibility where education is concerned in regard to their children. “We call on all Afro-Americans around the nation to be aware that the conditions that exist in the New York City public school system are as deplorable in their does as they are here. We must unite our efforts and spread our program of self improvement through education to every Afro American community in America. “We must establish all over the country schools of our own to train our own children to become scientists, to become mathematicians. We must realize the need for adult education and for job retraining programs that will emphasize a changing society in which automation plays the key role. We intend to use the tools of education to help raise our people to an unprecedented level of excellence and self respect through their own efforts. “IV – Politics and Economics.” And the two are almost inseparable, because the politician is depending on some money; yes, that’s what he’s depending on. “Basically, there are two kinds of power that count in America: economic power and political power, with social power being derived from those two. In order for the Afro-Americans to control their destiny, they must be able to control and affect the decisions which control their destiny: economic, political, and social. This can only be done through organization. “The Organization of Afro-American Unity will organize the Afro American community block by block to make the community aware of its power and its potential; we will start immediately a voter registration drive to make every unregistered voter in the Afro-American community an independent voter.” We won’t organize any black man to be a Democrat or a Republican because both of them have sold us out. Both of them have sold us out; both parties have sold us out. Both parties are racist, and the Democratic Party is more racist than the Republican Party. I can prove it. All you’ve got to do is name everybody who’s running the government in Washington, D. C., right now. He’s a Democrat and he’s from either Georgia, Alabama, Texas, Mississippi, Florida, South Carolina, North Carolina, from one of those cracker states. And they’ve got more power than any white man in the North has. In fact, the President is from a cracker state. What’s he talking about? Texas is a cracker state, in fact, they’ll hang you quicker in Texas than they will in Mississippi. Don’t you ever think that just because a cracker becomes president he ceases being a cracker. He was a cracker before he became president and he’s a cracker while he’s president. I’m going to tell it like it is. I hope you can take it like it is. “We propose to support and organize political clubs, to run independent candidates for office, and to support any Afro-American already in office who answers to and is responsible to the Afro-American community.” We don’t support any black man who is controlled by the white power structure. We will start not only a voter registration drive, but a voter education drive to let our people have an understanding of the science of politics so they will be able to see what part the politician plays in the scheme of things; so they will be able to understand when the politician is doing his job and when he is not doing his job. And any time the politician is not doing his job, we remove him whether he’s white, black, green, blue, yellow or whatever other color they might invent. “The economic exploitation in the Afro-American community is the most vicious form practiced on any people in America.” In fact, it is the most vicious practiced on any people on this earth. No one is exploited economically as thoroughly as you and I, because in most countries where people are exploited they know it. You and I are in this country being exploited and sometimes we don’t know it. “Twice as much rent is paid for rat-infested, roach crawling, rotting tenements.” This is true. It costs us more to live in Harlem than it costs them to live on Park Avenue. Do you know that the rent is higher on Park Avenue in Harlem than it is on Park Avenue downtown? And in Harlem you have everything else in that apartment with you roaches, rats, cats, dogs, and some other outsiders disguised as landlords. “The Afro-American pays more for food, pays more for clothing, pays more for insurance than anybody else.” And we do. It costs you and me more for insurance than it does the white man in the Bronx or somewhere else. It costs you and me more for food than it does them. It costs you and me more to live in America than it does anybody else and yet we make the greatest contribution. You tell me what kind of country this is. Why should we do the dirtiest jobs for the lowest pay? Why should we do the hardest work for the lowest pay? Why should we pay the most money for the worst kind of food and the most money for the worst kind of place to live in? I’m telling you we do it because we live in one of the rottenest countries that has ever existed on this earth. It’s the system that is rotten; we have a rotten system. It’s a system of exploitation, a political and economic system of exploitation, of outright humiliation, degradation, discrimination – all of the negative things that you can run into, you have run into under this system that disguises itself as a democracy, disguises itself as a democracy. And the things that they practice against you and me are worse than some of the things that they practiced in Germany against the Jews. Worse than some of the things that the Jews ran into. And you run around here getting ready to get drafted and go someplace and defend it. Someone needs to crack you up ‘side your head. “The Organization of Afro American Unity will wage an unrelenting struggle against these evils in our community. There shall be organizers to work with our people to solve these problems, and start a housing self-improvement program.” Instead of waiting for the white man to come and straighten out our neighborhood, we’ll straighten it out ourselves. This is where you make your mistake. An outsider can’t clean up your house as well as you can. An outsider can’t take care of your children as well as you can. An outsider can’t look after your needs as well as you can. And an outsider can’t under¬stand your problems as well as you can. Yet you’re looking for an outsider to do it. We will do it or it will never get done. “We propose to support rent strikes.” Yes, not little, small rent strikes in one block. We’ll make Harlem a rent strike. We’ll get every black man in this city; the Organization of Afro-American Unity won’t stop until there’s not a black man in the city not on strike. Nobody will pay any rent. The whole city will come to a halt. And they can’t put all of us in jail because they’ve already got the jails full of us. Concerning our social needs I hope I’m not frightening anyone. I should stop right here and tell you if you’re the type of person who frights, who gets scared, you should never come around us. Because we’ll scare you to death. And. you don’t have far to go because you’re half dead already. Economically you’re dead- dead broke. Just got paid yesterday and dead broke right now. “V Social. “This organization is responsible only to the Afro-American people and the Afro-American community.” This organization is not responsible to anybody but us. We don’t have to ask the man downtown can we demonstrate. We don’t have to ask the man downtown what tactics we can use to demonstrate our resentment against his criminal abuse. We don’t have to ask his consent; we don’t have to ask his endorsement; we don’t have to ask his permission. Anytime we know that an unjust condition exists and it is illegal and unjust, we will strike at it by any means necessary. And strike also at whatever and whoever gets in the way. “This organization is responsible only to the Afro-American people and community and will function only with their support, both financially and numerically. We believe that our communities must be the sources of their own strength politically, economically, intellectually, and culturally in the struggle for human rights and human dignity. “The community must reinforce its moral responsibility to rid itself of the effects of years of exploitation, neglect, and apathy, and wage an unrelenting struggle against police brutality.” Yes. There are some good policemen and some bad policemen. Usually we get the bad ones. With all the police in Harlem, there is too much crime, too much drug addiction, too much alcoholism, too much prostitution, too much gambling. So it makes us suspicious about the motives of Commissioner Murphy when he sends all these policemen up here. We begin to think that they are just his errand boys, whose job it is to pick up the graft and take it back downtown to Murphy. Anytime there’s a police commissioner who finds it necessary to increase the strength numerically of the policemen in Harlem and, at the same time, we don’t see any sign of a decrease in crime, why, I think we’re justified in suspecting his mo¬tives. He can’t be sending them up here to fight crime, because crime is on the increase. The more cops we have, the more crime we have. We begin to think that they bring some of the crime with them. So our purpose is to organize the community so that we ourselves since the police can’t eliminate the drug traffic, we have to eliminate it. Since the police can’t eliminate organized gambling, we have to eliminate it. Since the police can’t eliminate organized prostitution and all of these evils that are destroying the moral fiber of our community, it is up to you and me to eliminate these evils ourselves. But in many instances, when you unite in this country or in this city to fight organized crime, you’ll find yourselves fighting the police department itself because they are involved in the organized crime. Wherever you have organized crime, that type of crime cannot exist other than with the consent of the police, the knowledge of the police and the cooperation of the police. You’ll agree that you can’t run a number in your neighborhood without the police knowing it. A prostitute can’t turn a trick on the block without the police knowing it. A man can’t push drugs anywhere along the avenue without the police knowing it. And they pay the police off so that they will not get arrested. I know what I’m talking about I used to be out there. And I know you can’t hustle out there without police setting you up. You have to pay them off. The police are all right. I say there’s some good ones and some bad ones. But they usually send the bad ones to Harlem. Since these bad police have come to Harlem and have not decreased the high rate of crime, I tell you brothers and sisters it is time for you and me to organize and eliminate these evils ourselves, or we’ll be out of the world backwards before we even know where the world was. Drug addiction turns your little sister into a prostitute before she gets into her teens; makes a criminal out of your little brother before he gets in his teens drug addiction and alcoholism. And if you and I aren’t men enough to get at the root of these things, then we don’t even have the right to walk around here complaining about it in any form whatsoever. The police will not eliminate it. “Our community must reinforce its moral responsibility to rid itself of the effects of years of exploitation, neglect, and apathy, and wage an unrelenting struggle against police brutality.” Where this police brutality also comes in the new law that they just passed, the no knock law, the stop and-frisk law, that’s an anti Negro law. That’s a law that was passed and signed by Rockefeller. Rockefeller with his old smile, always he has a greasy smile on his face and he’s shaking hands with Negroes, like he’s the Negro’s pappy or granddaddy or great uncle. Yet when it comes to passing a law that is worse than any law that they had in Nazi Germany, why, Rockefeller couldn’t wait till he got his signature on it. And the only thing this law is designed to do is make legal what they’ve been doing all the time. They’ve passed a law that gives them the right to knock down your door without even knocking on it. Knock it down and come on in and bust your head and frame you up under the disguise that they suspect you of something. Why, brothers, they didn’t have laws that bad in Nazi Germany. And it was passed for you and me, it’s an anti Negro law, because you’ve got an anti-Negro governor sitting up there in Albany – I started to say Albany, Georgia – in Albany, New York. Not too much difference. Not too much difference between Albany, New York, and Albany, Georgia. And there’s not too much difference between the government that’s in Albany, New York, and the government in Albany, Georgia. “The Afro-American community must accept the responsibility for regaining our people who have lost their place in society. We must declare an all out war on organized crime in our community; a vice that is controlled by policemen who accept bribes and graft must be exposed. We must establish a clinic, whereby one can get aid and cure for drug addiction.” This is absolutely necessary. When a person is a drug addict, he’s not the criminal; he’s a victim of the criminal. The criminal is the man downtown who brings drug into the country. Negroes can’t bring drugs into this country. You don’t have any boats. You don’t have any airplanes. You don’t have any diplomatic immunity. It is not you who is responsible for bringing in drugs. You’re just a little tool that is used by the man downtown. The man that controls the drug traffic sits in city hall or he sits in the state house. Big shots who are respected, who function in high circles those are the ones who control these things. And you and I will never strike at the root of it until we strike at the man downtown. “We must create meaningful, creative, useful activities for those who were led astray down the avenues of vice.”The people of the Afro- American community must be prepared to help each other in all ways possible; we must establish a place where unwed mothers can get help and advice.” This is a problem, this is one of the worst problems in our. . . [A short passage is lost here as the tape is turned.] “We must set up a guardian system that will help our youth who get into trouble.” Too many of our children get into trouble accidentally. And once they get into trouble, because they have no one to look out for them, they’re put in some of these homes where others who are experienced at getting in trouble are. And immediately it’s a bad influence on them and they never have a chance to straighten out their lives. Too many of our children have their entire lives destroyed in this manner. It is up to you and me right now to form the type of organizations wherein we can look out for the needs of all of these young people who get into trouble, especially those who get into trouble for the first time, so that we can do something to steer them back on the right path before they go too far astray. “And we must provide constructive activities for our own children. We must set a good example for our children and must teach them to always be ready to accept the responsibilities that are necessary for building good communities and nations. We must teach them that their greatest responsibilities are to themselves, to their families and to their communities. “The Organization of Afro-American Unity believes that the Afro American community must endeavor to do the major part of all charity work from within the community. Charity, however, does not mean that to which we are legally entitled in the form of government benefits. The Afro-American veteran must be made aware of all the benefits due to him and the procedure for obtaining them.” Many of our people have sacrificed their lives on the battlefront for this country. There are many government benefits that our people don’t even know about. Many of them are qualified to receive aid in all forms, but they don’t even know it. But we know this, so it is our duty, those of us who know it, to set up a system where¬ in our people who are not informed of what is coming to them, we inform them, we let them know how they can lay claim to everything that they’ve got coming to them from this government. And I mean you’ve got much coming to you. “The veterans must be encouraged to go into business together, using GI loans,” and all other items that we have access to or have available to us. “Afro Americans must unite and work together. We must take pride in the Afro American community, for it is our home and it is our power,” the base of our power. “What we do here in regaining our self respect, our manhood, our dignity and freedom helps all people everywhere who are also fighting against oppression.” Lastly, concerning culture and the cultural aspect of the Organization of Afro American Unity. ” ‘A race of people is like an individual man; until it uses its own talent, takes pride in its own history, expresses its own culture, affirms its own selfhood, it can never fulfill itself.’ ” “Our history and our culture were completely destroyed when we were forcibly brought to America in chains. And now it is important for us to know that our history did not begin with slavery. We came from Africa, a great continent, wherein live a proud and varied people, a land which is the new world and was the cradle of civilization. Our culture and our history are as old as man himself and yet we know almost nothing about it.” This is no accident. It is no accident that such a high state of culture existed in Africa and you and I know nothing about it. Why, the man knew that as long as you and I thought we were somebody, he could never treat us like we were nobody. So he had to invent a system that would strip us of everything about us that we could use to prove we were somebody. And once he had stripped us of all human chacteristics stripped us of our language, stripped us of our history, stripped us of all cultural knowledge, and brought us down to the level of an animal – he then began to treat us like an animal, selling us from one plantation to another, selling us from one owner to another, breeding us like you breed cattle. Why, brothers and sisters, when you wake up and find out what this man here has done to you and me, you won’t even wait for somebody to give the word. I’m not saying all of them are bad. There might be some good ones. But we don’t have time to look for them. Not nowadays. “We must recapture our heritage and our identity if we are ever to liberate ourselves from the bonds of white supremacy. We must launch a cultural revolution to unbrainwash an entire people.” A cultural revolution. Why, brothers, that’s a crazy revolution. When you tell this black man in America who he is, where he came from, what he had when he was there, he’ll look around and ask himself, “Well, what happened to it, who took it away from us and how did they do it?” Why, brothers, you’ll have some action just like that. When you let the black man in America know where he once was and what he once had, why, he only needs to look at himself now to realize something criminal was done to him to bring him down to the low condition that he’s in today. Once he realizes what was done, how it was done, where it was done, when it was done, and who did it, that knowledge in itself will usher in your action program. And it will be by any means necessary. A man doesn’t know how to act until he realizes what he’s acting against. And you don’t realize what you’re acting against until you realize what they did to you. Too many of you don’t know what they did to you, and this is what makes you so quick to want to forget and forgive. No, brothers, when you see what has happened to you, you will never forget and you’ll never forgive. And, as I say, all of them might not be guilty. But most of them are. Most of them are. “Our cultural revolution must be the means of bringing us closer to our African brothers and sisters. It must begin in the community and be based on community participation. Afro-Americans will be free to create only when they can depend on the Afro-American community for support, and Afro-American artists must realize that they depend on the Afro-American community for inspiration.” Our artists we have artists who are geniuses; they don’t have to act the Stepin Fetchit role. But as long as they’re looking for white support instead of black support, they’ve got to act like the old white supporter wants them to. When you and I begin to support the black artists, then the black artists can play that black role. As long as the black artist has to sing and dance to please the white man, he’ll be a clown, he’ll be clowning, just another clown. But when he can sing and dance to please black men, he sings a different song and he dances a different step. When we get together, we’ve got a step all our own. We have a step that nobody can do but us, because we have a reason for doing it that nobody can understand but us. “We must work toward the establishment of a cultural center in Harlem, which will include people of all ages and will conduct workshops in all of the arts, such as film, creative writing, painting, theater, music, and the entire spectrum of Afro American history. “This cultural revolution will be the journey to our rediscovery of ourselves. History is a people’s memory, and without a memory man is demoted to the level of the lower animals.” When you have no knowledge of your history, you’re just another animal; in fact, you’re a Negro; something that’s nothing. The only black man on earth who is called a Negro is one who has no knowl¬edge of his history. The only black man on earth who is called a Negro is one who doesn’t know where he came from. That’s the one in America. They don’t call Africans Negroes. Why, I had a white man tell me the other day, “He’s not a Negro.” Here the man was black as night, and the white man told me, “He’s not a Negro, he’s an African.” I said, “Well, listen to him.” I knew he wasn’t, but I wanted to pull old whitey out, you know. But it shows you that they know this. You are Negro because you don’t know who you are, you don’t know what you are, you don’t know where you are, and you don’t know how you got here. But as soon as you wake up and find out the positive answer to all these things, you cease being a Negro. You become somebody. “Armed with the knowledge of our past, we can with confidence charter a course for our future. Culture is an indispensable weapon in the freedom struggle. We must take hold of it and forge the future with the past.” And to quote a passage from Then We Heard the Thunder by John Killens, it says: “He was a dedicated patriot: Dignity was his country, Manhood was his gov¬ernment, and Freedom was his land.'” Old John Killens. This is our aim. It’s rough, we have to smooth it up some. But we’re not trying to put something together that’s smooth. We don’t care how rough it is. We don’t care how tough it is. We don’t care how backward it may sound. In essence it only means we want one thing. We declare our right on this earth to be a man, to be a human being, to be respected as a human being, to be given the rights of a human being in this society, on this earth, in this day, which we intend to bring into existence by any means necessary. I’m sorry I took so long. But before we go farther to tell you how you can join this organization, what your duties and responsibilities are, I want to turn you back into the hands of our master of ceremonies, Brother Les Edmonds. [A collection is taken. Malcolm resumes.] One of the first steps we are going to become involved in as an Organization of Afro-American Unity will be to work with every leader and other organization in this country interested in a program designed to bring your and my problem before the United Nations. This is our first point of business. We feel that the problem of the black man in this country is beyond the ability of Uncle Sam to solve it. It’s beyond the ability of the United States government to solve it. The government itself isn’t capable of even hearing our problem, much less solving it. It’s not morally equipped to solve it. So we must take it out of the hands of the United States government. And the only way we can do this is by internationalizing it and taking advantage of the United Nations Declaration of Human Rights, the United Nations Charter on Human Rights, and on that ground bring it into the UN before a world body where¬ in we can indict Uncle Sam for the continued criminal injustices that our people experience in this government. To do this, we will have to work with many organizations and many people. We’ve already gotten promises of support from many different organizations in this country and from many different leaders in this country and from many different independent nations in Africa, Asia, and Latin America. So this is our first objective and all we need is your support. Can we get your support for this project? For the past four weeks since my return from Africa, several persons from all walks of life in the Afro-American community have been meeting together, pooling knowledge and ideas and suggestions, forming a sort of a brain trust, for the purpose of getting a cross section of thinking, hopes, aspirations, likes and dislikes, to see what kind of organization we could put together that would in some way or other get the grass roots support, and what type of support it would need in order to be independent enough to take the type of action necessary to get results. No organization that is financed by white support can ever be independent enough to fight the power structure with the type of tactics necessary to get real results. The only way we can fight the power structure, and it’s the power structure that we’re fighting we’re not even fighting the Southern segregationists, we’re fighting a system that is run in Washington, D. C. That’s the seat of the system that we’re fighting. And in order to fight it, we have to be independent of it. And the only way we can be independent of it is to be independent of all support from the white community. It’s a battle that we have to wage ourselves. Now, if white people want to help, they can help. But they can’t join. They can help in the white community, but they can’t join. We accept their help. They can form the White Friends of the Organization of Afro-American Unity and work in the white community on white people and change their attitude toward us. They don’t ever need to come among us and change our attitude. We’ve had enough of them working around us trying to change our attitude. That’s what got us all messed up. So we don’t question their sincerity, we don’t question their motives, we don’t question their integrity. We just encourage them to use it somewhere else in the white community. If they can use all of this sincerity in the white community to make the white community act better toward us, then we’ll say, “Those are good white folks.” But they don’t have to come around us, smiling at us and showing us all their teeth like white Uncle Toms, to try and make themselves acceptable to us. The White Friends of the Organization of Afro American Unity, let them work in the white community. The only way that this organization can be independent is if it is financed by you. It must be financed by you. Last week I told you that it would cost a dollar to join it. We sat down and thought about it all week long and said that charging you a dollar to join it would not make it an organization. We have set a membership joining fee, if that’s the way you express it, at $2.00. It costs more than that, I think, to join the NAACP. By the way, you know I attended the NAACP convention Friday in Washington, D. C., which was very enlightening. And I found the people very friendly. They’ve got the same kind of ideas you have. They act a little different, but they’ve got the same kind of ideas, because they’re catching the same hell we’re catching. I didn’t find any hostility at that convention at all. In fact, I sat and listened to them go through their business and learned a lot from it. And one of the things I learned is they only charge, I think, $2.50 a year for membership, and that’s it. Well, this is one of the reasons that they have problems. Because any time you have an organization that costs $2.50 a year to belong to, it means that that organization has to turn in another direction for funds. And this is what castrates it. Because as soon as the white liberals begin to support it, they tell it what to do and what not to do. This is why Garvey was able to be more militant. Garvey didn’t ask them for help. He asked our people for help. And this is what we’re going to do. We’re going to try and follow his books. So we’re going to have a $2.00 joining fee and ask every member to contribute a dollar a week. Now, the NAACP gets $2.50 a year, that’s it. And it can’t ever go anywhere like that because it’s always got to be putting on some kind of drive for help and will always get its help from the wrong source. And then when they get that help, they’ll have to end up condemning all the enemies of their enemy in order to get some more help. No, we condemn our enemies, not the enemies of our enemies. We condemn our enemies. So what we are going to ask you to do is, if you want to become a member of the Organization of Afro-American Unity, it will cost you $2.00. We are going to ask you to pay a dues of a dollar a week. We will have an accountant, a bookkeeping system, which will keep the members up to date as to what has come in, what has been spent, and for what. Because the secret to success in any kind of business venture – and anything that you do that you mean business, you’d better do in a businesslike way – the secret to your success is keeping good records, good organized records. Since today will be the first time that we are opening the books for membership, our next meeting will be next Sunday here. And we will then have a membership. And we’ll be able to announce at that time the officers of the Organization of Afro-American Unity. I’ll tell you the top officer is the chairman, and that’s the office I’m holding. I’m taking the responsibility of the chairman, which means I’m responsible for any mistakes that take place; anything that goes wrong, any failures, you can rest them right upon my shoulders. So next week the officers will be announced. And this week I wanted to tell you the departments in this organization that, when you take out your membership, you can apply to work in. We have the department of education. The department of political action. For all of you who are interested in political action, we will have a department set up by brothers and sisters who are students of political science, whose function it will be to give us a breakdown of the community of New York City. First, how many assemblymen there are and how many of those assemblymen are black, how many congressmen there are and how many of those congressmen are black. In fact, let me just read something real quick and I’ll show you why it’s so necessary. Just to give you an example. There are 270,000 eligible voters in the twenty first senatorial district. The twenty first senatorial district is broken down into the eleventh, seventh, and thirteenth assembly districts. Each assembly district contains 90,000 eligible voters. In the eleventh assembly district, only 29,000 out of 90,000 eligible voters exercise their voting rights. In the seventh assembly district, only 36,000 out of the 90,000 eligible voters vote. Now, in a white assembly district with 90,000 eligible voters, 65,000 exercise their voting rights, showing you that in the white assembly districts more whites vote than blacks vote in the black assembly districts. There’s a reason for this. It is because our people aren’t politically aware of what we can get by becoming politically active. So what we have to have is a program of political education to show them what they can get if they take political action that’s intelligently directed. Less than 25 percent of the eligible voters in Harlem vote in the primary election. Therefore, they have not the right to place the candidate of their choice in office, as only those who were in the primary can run in the general election. The following number of signatures are required to place a candidate to vote in the primaries: for assemblyman it must be 350 signatures; state senator, 750; countywide judgeship, 1,000; borough president, 2,250; mayor, 7,500. People registered with the Republican or Democratic parties do not have to vote with their party. There are fifty eight senators in the New York state legislature. Four are from Manhattan; one is black. In the New York state assembly, there are 150 assemblymen. I think three are black; maybe more than that. According to calculation, if the Negro were proportionately represented in the state senate and state assembly, we would have several representatives in the state senate and several in the state assembly. There are 435 members in the United States House of Representatives. According to the census, there are 22 million Afro Americans in the United States. If they were represented proportionately in this body, there would be 30 to 40 members of our race sitting in that body. How many are there? Five. There are 100 senators in the United States Senate. Hawaii, with a population of only 600 thousand, has two senators representing it. The black man, with a population of in excess of 20 million, is not represented in the Senate at all. Worse than this, many of the congressmen and representatives in the Congress of the United States come from states where black people are killed if they attempt to exercise the right to vote. What you and I want to do in this political department is have our brothers and sisters who are experts in the science of politics acquaint our people in our community with what we should have, and who should be doing it, and how we can go about getting what we should have. This will be their job and we want you to play this role so we can get some action without having to wait on Lyndon B. Johnson, Lyndon B. Texas Johnson. Also, our economics department. We have an economics department. For any of you who are interested in business or a program that will bring about a situation where the black man in Harlem can gain control over his own economy and develop business expansion for our people in this community so we can create some employment opportunities for our people in this community, we will have this department. We will also have a speakers bureau because many of our people want to speak, want to be speakers, they want to preach, they want to tell somebody what they know, they want to let off some steam. We will have a department that will train young men and young women how to go forth with our philosophy and our program and project it throughout the country; not only throughout this city but throughout the country. We will have a youth group. The youth group will be designed to work with youth. Not only will it consist of youth, but it will also consist of adults. But it will be designed to work out a program for the youth in this country, one in which the youth can play an active part. We also are going to have our own newspaper. You need a newspaper. We believe in the power of the press. A newspaper is not a difficult thing to run. A newspaper is very simple if you have the right motives. In fact, anything is simple if you have the right motives. The Muhammad Speaks newspaper, I and another person started it myself in my basement. And I’ve never gone past the eighth grade. Those of you who have gone to all these colleges and studied all kinds of journalism, yellow and black journalism, all you have to do is contribute some of your journalistic talent to our newspaper department along with our research department, and we can turn out a newspaper that will feed our people with so much information that we can bring about a real live revolution right here before you know it. We will also have a cultural department. The task or duty of the cultural department will be to do research into the culture, into the ancient and current culture of our people, the cultural contributions and achievements of our people. And also all of the entertainment groups that exist on the African continent that can come here and ours who are here that can go there. Set up some kind of cultural program that will really emphasize the dormant talent of black people. When I was in Ghana I was speaking with, I think his name is Nana Nketsia, I think he’s the minister of culture or he’s head of the culture institute. I went to his house, he had a – he had a nice, beautiful place; I started to say he had a sharp pad. He had a fine place in Accra. He had gone to Oxford, and one of the things that he said impressed me no end. He said that as an African his concept of freedom is a situation or a condition in which he, as an African, feels completely free to give vent to his own likes and dislikes and thereby develop his own African personality. Not a condition in which he is copying some European cultural pattern or some European cultural standard, but an atmosphere of complete freedom where he has the right, the leeway, to bring out of himself all of that dormant, hidden talent that has been there for so long. And in that atmosphere, brothers and sisters, you’d be surprised what will come out of the bosom of this black man. I’ve seen it happen. I’ve seen black musicians when they’d be jamming at a jam session with white musicians – a whole lot of difference. The white musician can jam if he’s got some sheet music in front of him. He can jam on something that he’s heard jammed before. If he’s heard it, then he can duplicate it or he can imitate it or he can read it But that black musician, he picks up his horn and starts blowing some sounds that he never thought of before. He improvises, he creates, it comes from within. It’s his soul, it’s that soul music. It’s the only area on the American scene where the black man has been free to create. And he his mastered it. He has shown that he can come up with something that nobody ever thought of on his horn. Well, likewise he can do the same thing if given intellectual independence. He can come up with a new philosophy. He can come up with a philosophy that nobody has heard of yet. He can invent a society, a social system, an economic system, a political system, that is different from anything that exists or has ever existed anywhere on this earth. He will improvise; he’ll bring it from within himself. And this is what you and I want. You and I want to create an organization that will give us so much power we can sit down and do as we please. Once we can sit down and think as we please, speak as we please, and do as we please, we will show people what pleases us. And what pleases us won’t always please them. So you’ve got to get some power before you can be yourself. Do you understand that? You’ve got to get some power before you can be yourself. Once you get power and you be yourself, why, you’re gone, you’ve got it and gone. You create a new society and make some heaven right here on this earth. And we’re going to start right here tonight when we open up our membership books into the Organization of Afro-American Unity. I’m going to buy the first memberships myself – one for me, my wife, Attillah, Qubilah, these are my daughters, Ilyasah, and something else I expect to get either this week or next week. As I told you before, if it’s a boy I’m going to name him Lumumba, the greatest black man who ever walked the African continent. He didn’t fear anybody. He had those people so scared they had to kill him. They couldn’t buy him, they couldn’t frighten him, they couldn’t reach him. Why, he told the king of Belgium, “Man, you may let us free, you may have given us our independence, but we can never forget these scars.” The greatest speech – you should take that speech and tack it up over your door. This is what Lumumba said: “You aren’t giving us anything. Why, can you take back these scars that you put on our bodies? Can you give us back the limbs that you cut off while you were here?” No, you should never forget what that man did to you. And you bear the scars of the same kind of colonization and oppression not on your body, but in your brain, in your heart, in your soul, right now. So, if it’s a boy, Lumumba. If it’s a girl, Lumumbah. [Malcolm introduces several people from the platform and from the audience, then continues:] If I passed over some of the rest of you, it’s because my eyes aren’t too good, my glasses aren’t too good. But everybody here are people who are from the street who want some kind of action. We hope that we will be able to give you all the action you need. And more than likely we’ll be able to give you more than you want. We just hope that you stay with us. Our meeting will be next Sunday night right here. We want you to bring all of your friends and we’ll be able to go forward. Up until now, these meetings have been sponsored by the Muslim Mosque, Inc. They’ve been sponsored and paid for by the Muslim Mosque, Inc. Beginning next Sunday, they will be sponsored and paid for by the Organization of Afro American Unity. I don’t know if I’m right in saying this, but for a period of time, let’s you and me not be too hard on other Afro-American leaders. Because you would be surprised how many of them. have expressed sympathy and support in our efforts to bring this situation confronting our people before the United Nations. You’d be surprised how many of them, some of the last ones you would expect, they’re coming around. So let’s give them a little time to straighten up. If they straighten up, good. They’re our brothers and we’re responsible for our brothers. But if they don’t straighten up, then that’s another point. And one thing that we are going to do, we’re going to dispatch a wire, a telegram that is, in the name of the Organization of Afro-American Unity to Martin Luther King in St. Augustine, Florida, and to Jim Forman in Mississippi, worded in essence to tell them that if the federal government doesn’t come to their aid, call on us. And we will take the responsibility of slipping some brothers into that area who know what to do by any means necessary. I can tell you right now that my purpose is not to become involved in a fight with Black Muslims, who are my brothers still. I do everything I can to avoid that because there’s no benefit in it. It actually makes our enemy happy. But I do believe that the time has come for you and me to take the responsibility of forming whatever nucleus or defense group is necessary in places like Mississippi. Why, they shouldn’t have to call on the federal government – that’s a drag. No, when you and I know that our people are the victims of brutality, and all times the police in those states are the ones who are responsible, then it is incumbent upon you and me, if we are men, if we are to be respected and recognized, it is our duty. . . [A passage is lost here through a defect in the tape.] Johnson knew that when he sent [Allen] Dulles down there. Johnson has found this out. You don’t disappear. How are you going to disappear? Why, this man can find a missing person in China. They send the CIA all the way to China and find somebody. They send the FBI anywhere and find somebody. But they can’t find them whenever the criminal is white and the victim is black, then they can’t find them. Let’s don’t wait on any more FBI to look for criminals who are shooting and brutalizing our people. Let’s you and me find them. And I say that it’s easy to do it. One of the best organized groups of black people in America was the Black Muslims. They’ve got all the machinery, don’t think they haven’t; and the experience where they know how to ease out in broad daylight or in dark and do whatever is necessary by any means necessary. They know how to do that. Well, I don’t blame anybody for being taught how to do that. You’re living in a society where you’re the constant victim of brutality. You must know how to strike back. So instead of them and us wasting our shots, I should say our time and energy, on each other, what we need to do is band together and go to Mississippi. That’s my closing message to Elijah Muhammad: If he is the leader of the Muslims and the leader of our people, then lead us against our enemies, don’t lead us against each other. I thank you for your patience here tonight, and we want each and every one of you to put your name on the roll of the Organization of Afro- American Unity. The reason we have to rely upon you to let the public know where we are is because the press doesn’t help us; they never announce in advance that we’re going to have a meeting. So you have to spread the word over the grapevine. Thank you. Salaam Alaikum. REFERRAL https://www.blackpast.org/african-american-history/speeches-african-american-history/1964-malcolm-x-s-speech-founding-rally-organization-afro-american-unity/

MY CREATIVE TABLE Moments In a Day of Mumu : first rohonamo story, Art Summary 2022 , Sudowoodo plushie, Promoting positivity, Valentines day 2023 question and answer, Black history month 2023 q&a, my first stageplay , Messages at the end of a rainbow letter 1 , Joys of one north or somewhere -wabi sabi, , Fun Ninjago, Pubg submission <The Spacescraper>, Death by Example storyboardfilm, Shani and the shadow, phillipe my imaginary spirit animal , Commission Aevemor, I.S.D. Cup ,Faefarm , The Ancestral Tree + Brah Soul Sun for Juneteenth 2023 and more, witches pendant 3d, Violet Pantheress, The Incomplete Labors Of Judasa, Photomanipulation for Xena , Love That Pass Ships In The Night, Innocent Little Margaret, The Spider and the &nbsp;Chuki+ Sarah's Part Times, Around the Moon in 80 risings, adoptables august 2023, 3d art summer 2023, princess candace in the kingdom of glass, Old man and the sea for set sailt , Week 3 bettfic , Bayonetta -super smash bros collab, left hand tutorials first of 2023, honoring francois artblog, Pokemon random colors, &nbsp;Pokemon Rainforest, MA'am and week 4 of Bettsfic, For Supertiti09 as a participation price , Dedenne rainforest, The Swim ACross the Colby Elv, Autumn art + drawtober phase 1, supertiti09 variant and promptpot day 11/12 of october, cursed costumes day 1 -best baddies , dtiys poetry-sikarengo+mswisp+namwiki, fright-ing month complete includes dtiys sikarengo+mswisp+namwiki+goblin+scare &nbsp;set poems with stories++ fall festival+spookarama, king of dead horses ring, Photomanipulation storybook, far west photomanipulation, Dark horse ring, the 16th iq'o ch'en , harvest eternal complete, pa bones hustlers dice complete, la muerta barbie + myth of the manhattan mourner+what's love got to do with it lyric, winter wonderland, commission jadadsnowleopard2023, , 2023 art summary THE BLACK TABLE Benin bronze return , Omeleto+marvn gaye+kindred octavia tried , Shelby and the lesson Black elected officials need to learn, the directors of wakanda forever side kindred the tv show , vanessa guillen-rape in military- metrofocus , minority business development capital readiness grant competition, district judge candice alcaraz, Norwell roberts first black law enforcer of london, Dreadriver whiskey or spirits from Eboni MAjor, Bruce family of california, India and the beginning of post european , Tunisia and the reality of democracy, The Wishing Pool by Tananarive Due, A Black Woman leading in real estate or financial access to health or sickle cell hair care, San francisco and reparations for reconstruction and post reconstruction , Fiyah Magazine Carnival edition 2023, The woman king- movies that move we , Thistle and Verse 2022 review and more, Crooklyn movies that move we, 133 publishing , Odoya Iemanja 2023, Black people attacked by the internal revenue service or the new york police department or white european descent plans , Flickr celebrate black photographers 2023 , saint Bob MArley &nbsp;2023 birthday ,post birthday 2023 bob marley, Civilian complaint review board to NYPD 2020, minorities in the black community, Star Chasers of Senegal , The woman in the iron coffin + dogs in the wild , al jarreau bday , celebrating black speculative fiction, carnaval 2023 day 3 4 6 , carmen jones on moviesthatmovewe , Miishe Addy jetstream black investment, Courtney wade and the black pages index, Blacklit bookstore of dallas , black millenial debt, Black Girl Ventures Shelly Bell art of the pitch and why you need to own , Creative Soul Photography side Disney make pan black dolls, scholarship opportunity early 2023, TSU Marching Band, grammy winners, south side home movie project february webinar , off time jive by az louise book reveal by chloe of thistle and verse, rihanna on vogue, romance writers advice, Celebrating black joy, afro cuban artist with others , the magic of negro spirituals , coloring pages from gdbee for black history month 2023 , Stephanie Mills interview, chris rock slap response, the truth of tulsa, immigration nonviolence, is slavery over, lance reddick, jasmine marie black girls breathing, al harrington nba player turned financially successful pharmaceutical business owner , black farmers in the usa march 2023, preserving memories s.s.h.m.p. south side home movie project , Till from Movies That Move We, Thistle and Verse 2023 goals, Cleopatra and modern media, The reality of NYC, has the Black DOS choices been worth it for Black DOS in the USA, What style of black leadership is dominant, the Nigerwife, thistle and verse 05212023, Juneteenth uniqueness 2023, Medgar Evers Center for Black Literature Reading List, Juneteenth 2023 uniqueness, pbb in michigan, reparations + juneteenth, the war between the states 2023, Cornell West People's party 2023, juneteenth 2023 , DOSers and being african, Black grief thistle and verse, The USA has always had two collection of states, Disney and Blackness, We must accept we are not a we, Sammy davis jr on life or leadership as an entertainer , uptight, tyler the creator on creating, Supa Team 4, , What next after so much abuse , Black leadership 2023 preaching, a cure for incel from steven barnes, stretching with zohameanslight , what will it take for most Black people to reject what the usa can be?, the problem is the race of how we use words, Gecko speech, The Intruder 1962 and the beautiful people, writing horror- from tananarive due side steven barnes, education part nth, black female photographers, Steven Barnes + Charles Johnson+ray bradbury, firedance 09162023 from lifewriting, the fall that saved us from tamara jeree on thistle and verse , black brides last name, Jazz merged with European orchestral , progression from black statian leadership, Brown Girls Books- shades of brilliance, vi &nbsp;redd jazz instrumentalist...female, angelique &nbsp;noire interview, Movies That Move We - Grey Matter of project greenlight, Black Rose from Milton Davis, criblore, american fiction with issa rae + jeffrey wright, gdbee hovergirls publishing, Black political leaders today, Black federalism , Black federalism part 2, Black prosylitizers, Angela Bassett at Ile Aye, the preacher's wife from movies that move we, international sweethearts of rhythm, black woman photographers grant, Will you produce color purplr + why did i get marrieds? , december holiday gift 2024 , nia dacosta, glass abyss by steven barnes, mlk jr house fire, the time it takes to merge tribes, the black south needs a black party of governance+if palestineans learn from the native american they will+black ownership has greater value than black merit+magical negroes vs magical negroes for a white woman+where are the hbcu+mandela said it, kwanzaa 2023, ? AALBC TABLE A False Claim , AALBC content after death, biggest mistake writers make , reparations a question from troy, Booker T Washington and self reliance and the failure of the late 1800s black movements in the USA, 31 trillion in debt, the great fornication industry, Tyre Nichols, , 2023Booktag with thistle and verse and reviewing Mindy Kaling's Scooby Doo with Kat Blaque, NYC funding for law enforcement as opposed to community centers, spike lee film rankings, Joyce Williams question to africans about africa , polygamy openpulpit, Bill Russell, valentine's day 2023, how celebrate black history month, madison calley harp- lauryn hill , nina simone- malcolm x- dwayne mcduffie , the value of being followed , is slavery abolished, walter russell III, new cold war , womens history month 2023 , wayne shorter spirit flew, the woman king multilog of 2023, what is luck, silicon valley bank , age of easy money, michelle yeoh, silicon valley bank, tiktok, maternity deaths, londonium, the streaming official, san francisco reparations part 2, s.f. reparations part 3, fuzzy haskins , why did racism change, negative self bias by a black individual, haitian independence all year round from Chevelin pierre , 191st street invitational, Styles black women like and punditry , skettel by moon ferguson, China 2023, jasmine marie of black girls breathing answer questions and salem, vietnam war late truth, talk like a white girl, trump jail, privilege in the usa, ebony mag 1963, leo sullivan, who doesn't want advantage, Robert Twonsend on Sidney Poitier, schomburg comic book festival, lil nas x, ugly, what should black people in louisiana do, Creed3 from movies that move we , Black leadership in NYC want crime in the Black community to be eradicated only, the kissed feet of the black hebrew israelites, Tituba of Salem, Cooley high from movies that move we, Polaroid week 2023 , Simone Biles is married, Five Heartbeats on Movies That Move we, Claudine from movies that move we, sudan of africa, actiona jackson, homelessness, black people treat the black community as the usa, how black people define themselves, black crypto, news media, a black world one day, banana republic, italy and ethiopia, schomburg book festival, the war between whites and blacks in the south, skettel+criblore, impossible proof of pythagoras, janelle monae, aalbc in the modern internet, a thing in germany plus japan and one in the black, blood of jesus - richardmurray's corner of movies that move we, Kristin Richardson Jordan and NYC government, new solutions, JEt magazine article on phentoype, Black education never achieved so little compared to yeshiva's, should blacks celebrate the 4th of july, clarence thomas the honest black individualist, which subgroup is worse for the negro, met'a threads, Chevalier from movies that move we, NATO, The man from earth , where white media is taking black , Hollywood kaput, moviesthatmovewe little mermaid, earliest africanfuturism, everyone is complaigning like the blacks in the usa, Ben's benjamins and the Dinosaurs, NY is the 11th and black womens therapy, the making of the modern black america, barbie brands and business , black unity in the usa , the business of media history from tcm, aalbc membership, genetic basis for phenotype , muons of particle physics plus the race for nuclear powered space engines, computer corporate published vs self human published, self publishing podcast kwl, speaking delicately in race, accessbility online, indigenous suffering, finding an artist, Africa's worth to the &nbsp;USA empire , Noir Bar how to make cocktails, ahsoka tnao and the future of female superheroines, book contracts with jane friedman, 5 minute yoga, jann wenner and the art of the interview, under pressure climate week with whitney mcguire, lifewriting screenwriting,is schrumpft a leader, about internet design from tumblr through mozilla, the clitoris of the snake, Not saying where you want to live, getting older for women, halloween films, grammatical freedom , 40 find ems halloween, the lesson of palestine, disney 100, dark academia, the truth about ukraine, review to miles of style from lee and low , natural disruptions in the usa, art fro m diamondz1021 , the upside from movies that move we, gates on e- assistances and the murdochs content being turned into e-learning books, poverty in the usa , vibrator's skill, october 2023, mlkjr and fiscal truth, stories through various philosophies, americanbaby, rearing matters, is the wiz a multiverse, taraji p henson tears, noir city end of 2023, ? ARTISTS LIST GEMGFX , GDBEE , Deidre Smith Buck , Shawn Alleyne, RaySeb , Coco Michelle , chriss choreo, yeahbouyee , Collective poem side dee miller- in comments , clarence bateman , Ronald Reed, K-Hermann, El Carna , djdonttouchthetrim, Kiratheartist, briana lawrence , odie1049, Nettrice Gaskins, Dada Koita , Paul Lewin, Lisa Tillman Pritchard, Chevelin Pierre, , Zak Anderson, ? Response and Article series : 1 , 2 , 3 , 4 , Richard Murray Creative Table 2 https://aalbc.com/tc/blogs/entry/281-richard-murray-creative-table-2/ Richard Murray Creative Table 1 https://aalbc.com/tc/blogs/entry/194-richard-murray-creative-table/ My Newsletter https://rmnewsletter.over-blog.com/

Good comments all @ProfD the one problem i have with your statement is the potential suggestion that people in nyc aren't protesting. People including whites have been protesting in NYC since its founding. The problem is lobbying. The majority populace of NYC is financially flat broke. So they don't have the money to just dictate what they want, sequentially they protest. But, protesting has limits on function.It can do somethings. The preservation of buildings/community boards/public schools, protesting in nYC has generated alot but it can't do everything. Now after all these dialogs, i know you are anti violence. but there is a limit to protest and voting unfortunately has the major flaw that NYC is soft on direct democracy, meaning no initiaitves or recalls, nyc allows for referendums but they are not easy to come through. The bureacucracy has set it up where major government changes require lobbying to get through in NYC. It is that simple. But the cost of lobbying in NYC is massive. Remember NYC is a country that masquerades as a city 10 million is a country. @KENNETH yeah well, if you are truly desiring that, then start a political party , and I am being serious. The platform is your chocie but if you want governmental change, then start a party, and start with one seat and then work on the second seat and keep going, it is that simple. At this point, i think all can agree that the idea that the donkeys or the elephants can be used as vehicles to get somewhere for all things is clearly a lie. But, starting your own party is a lifework, it isn't twenty years. the two parties have made it where you need to give your life to that. do you love the USA kenneth? how much? @Stefan Your correct, years ago I recall a former prime minister of england saying Alexandra Ocasio Cortez's green new deal was not applicable. So, your correct, her and the other green candidates philosophy will not work with the current status quo. I argue the problem with the green donkeys or the snow white elephants is both want things that are not impossible, but require massive changes that too many others will be against and to be blunt, they don't care about the others. The USA historically is a country that tends to get very tribal. And I think modernity is merely the calm before the storm. The lack of cohesion amongst plans by elected officials in the same party of governance or between parties of governance is the writing on the wall. Yes some centrist exists but it is clear that the elected body is majority or near majority non centrist and the result is dysfunction, cause every elected official wants but none are willing to make a deal. The entire USA is going through an identity crisis. In this very forum you can read that black people in this forum barely agree, and yet we are all here supporting this black platform. All we have in common is we want to support black but the details .. ahhh. The migrant crisis started because Biden wants the USA to be a docking place for the global poor. The problem is the southern states didn't want more color in them, so they shipped the color to the haven states. In that way the potential donkey voters will grow but the elephant states aren't touched. It goes back to identity. Is TExas the same as New York? Is California the same as Mississippi? States are different, and the populace of the usa with all these various peoples has only made state identity more valuable. In NY state the donkey state senate blocked the latino judge appointed by the donkey governor cause the state senate wants someone green. Everywhere in the USA you can see lines being drawn. And the power of those lines has no bounds. @Troy you pulled away from the topic but I read that article. I live in HArlem. I believe I wrote in this very forum that HArlem was no longer black or at least majority black years ago. I am glad the new york times now concurs with me or other harlemites who have been saying this for a while. REal news would be if we all in harlem left and the lenape came back from the grave to live in manahata. The Black internal migration in the usa is a long known thing. The black populace historically shifts back and forth to the south. I will only add the wish of FRederick douglass was that black people in the usa would embrace the multiracial community at the local level. He didn't want black towns. He wanted everything mixed. and through various things the black community in the usa has slowly made that happen. and that is that for me. @harry brown well, let's take your idea another way, instead of complaining that black people give money to churches let us ask why the churches don't spend that money better on the village. MAybe a new christian denomination needs to occur, why not? I don't know if you are christian but you can start it.

The Project Gutenberg eBook of Clotel; Or, The President's Daughter, by William Wells Brown This ebook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this ebook or online at www.gutenberg.org. If you are not located in the United States, you’ll have to check the laws of the country where you are located before using this eBook. Title: Clotel; Or, The President's Daughter Author: William Wells Brown Release Date: January 1, 2000 [EBook #2046] Language: English *** START OF THE PROJECT GUTENBERG EBOOK CLOTEL; OR, THE PRESIDENT'S DAUGHTER *** Project Gutenberg Etext of Clotel; or, The President's Daughter by William Wells Brown (1853 edition) See Apr 1995 Clotelle; or The Colored Heroine by Wm Wells Brown [clotlxxx.xxx] 241 Based on a separate source edition. Copyright laws are changing all over the world, be sure to check the copyright laws for your country before posting these files!! Please take a look at the important information in this header. We encourage you to keep this file on your own disk, keeping an electronic path open for the next readers. Do not remove this. **Welcome To The World of Free Plain Vanilla Electronic Texts** **Etexts Readable By Both Humans and By Computers, Since 1971** *These Etexts Prepared By Hundreds of Volunteers and Donations* Information on contacting Project Gutenberg to get Etexts, and further information is included below. We need your donations. Clotel; or, The President's Daughter by William Wells Brown January, 2000 [Etext #2046] ******The Project Gutenberg Etext of Clotel, by W.W. Brown****** *****This file should be named 2046.txt or 2046.zip***** Project Gutenberg Etexts are usually created from multiple editions, all of which are in the Public Domain in the United States, unless a copyright notice is included. Therefore, we usually do NOT keep any of these books in compliance with any particular paper edition. We are now trying to release all our books one month in advance of the official release dates, leaving time for better editing. Please note: neither this list nor its contents are final till midnight of the last day of the month of any such announcement. The official release date of all Project Gutenberg Etexts is at Midnight, Central Time, of the last day of the stated month. A preliminary version may often be posted for suggestion, comment and editing by those who wish to do so. To be sure you have an up to date first edition [xxxxx10x.xxx] please check file sizes in the first week of the next month. Since our ftp program has a bug in it that scrambles the date [tried to fix and failed] a look at the file size will have to do, but we will try to see a new copy has at least one byte more or less. Information about Project Gutenberg (one page) We produce about two million dollars for each hour we work. The time it takes us, a rather conservative estimate, is fifty hours to get any etext selected, entered, proofread, edited, copyright searched and analyzed, the copyright letters written, etc. This projected audience is one hundred million readers. If our value per text is nominally estimated at one dollar then we produce $2 million dollars per hour this year as we release thirty-six text files per month, or 432 more Etexts in 1999 for a total of 2000+ If these reach just 10% of the computerized population, then the total should reach over 200 billion Etexts given away this year. The Goal of Project Gutenberg is to Give Away One Trillion Etext Files by December 31, 2001. [10,000 x 100,000,000 = 1 Trillion] This is ten thousand titles each to one hundred million readers, which is only ~5% of the present number of computer users. At our revised rates of production, we will reach only one-third of that goal by the end of 2001, or about 3,333 Etexts unless we manage to get some real funding; currently our funding is mostly from Michael Hart's salary at Carnegie-Mellon University, and an assortment of sporadic gifts; this salary is only good for a few more years, so we are looking for something to replace it, as we don't want Project Gutenberg to be so dependent on one person. We need your donations more than ever! All donations should be made to "Project Gutenberg/CMU": and are tax deductible to the extent allowable by law. (CMU = Carnegie- Mellon University). For these and other matters, please mail to: Project Gutenberg P. O. Box 2782 Champaign, IL 61825 When all other email fails. . .try our Executive Director: Michael S. Hart <hart@pobox.com> hart@pobox.com forwards to hart@prairienet.org and archive.org if your mail bounces from archive.org, I will still see it, if it bounces from prairienet.org, better resend later on. . . . We would prefer to send you this information by email. ****** To access Project Gutenberg etexts, use any Web browser to view http://promo.net/pg. This site lists Etexts by author and by title, and includes information about how to get involved with Project Gutenberg. You could also download our past Newsletters, or subscribe here. This is one of our major sites, please email hart@pobox.com, for a more complete list of our various sites. To go directly to the etext collections, use FTP or any Web browser to visit a Project Gutenberg mirror (mirror sites are available on 7 continents; mirrors are listed at http://promo.net/pg). Mac users, do NOT point and click, typing works better. Example FTP session: ftp sunsite.unc.edu login: anonymous password: your@login cd pub/docs/books/gutenberg cd etext90 through etext99 dir [to see files] get or mget [to get files. . .set bin for zip files] GET GUTINDEX.?? [to get a year's listing of books, e.g., GUTINDEX.99] GET GUTINDEX.ALL [to get a listing of ALL books] *** **Information prepared by the Project Gutenberg legal advisor** (Three Pages) ***START**THE SMALL PRINT!**FOR PUBLIC DOMAIN ETEXTS**START*** Why is this "Small Print!" statement here? You know: lawyers. They tell us you might sue us if there is something wrong with your copy of this etext, even if you got it for free from someone other than us, and even if what's wrong is not our fault. So, among other things, this "Small Print!" statement disclaims most of our liability to you. It also tells you how you can distribute copies of this etext if you want to. *BEFORE!* YOU USE OR READ THIS ETEXT By using or reading any part of this PROJECT GUTENBERG-tm etext, you indicate that you understand, agree to and accept this "Small Print!" statement. If you do not, you can receive a refund of the money (if any) you paid for this etext by sending a request within 30 days of receiving it to the person you got it from. If you received this etext on a physical medium (such as a disk), you must return it with your request. ABOUT PROJECT GUTENBERG-TM ETEXTS This PROJECT GUTENBERG-tm etext, like most PROJECT GUTENBERG- tm etexts, is a "public domain" work distributed by Professor Michael S. Hart through the Project Gutenberg Association at Carnegie-Mellon University (the "Project"). Among other things, this means that no one owns a United States copyright on or for this work, so the Project (and you!) can copy and distribute it in the United States without permission and without paying copyright royalties. Special rules, set forth below, apply if you wish to copy and distribute this etext under the Project's "PROJECT GUTENBERG" trademark. To create these etexts, the Project expends considerable efforts to identify, transcribe and proofread public domain works. Despite these efforts, the Project's etexts and any medium they may be on may contain "Defects". Among other things, Defects may take the form of incomplete, inaccurate or corrupt data, transcription errors, a copyright or other intellectual property infringement, a defective or damaged disk or other etext medium, a computer virus, or computer codes that damage or cannot be read by your equipment. LIMITED WARRANTY; DISCLAIMER OF DAMAGES But for the "Right of Replacement or Refund" described below, [1] the Project (and any other party you may receive this etext from as a PROJECT GUTENBERG-tm etext) disclaims all liability to you for damages, costs and expenses, including legal fees, and [2] YOU HAVE NO REMEDIES FOR NEGLIGENCE OR UNDER STRICT LIABILITY, OR FOR BREACH OF WARRANTY OR CONTRACT, INCLUDING BUT NOT LIMITED TO INDIRECT, CONSEQUENTIAL, PUNITIVE OR INCIDENTAL DAMAGES, EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH DAMAGES. If you discover a Defect in this etext within 90 days of receiving it, you can receive a refund of the money (if any) you paid for it by sending an explanatory note within that time to the person you received it from. If you received it on a physical medium, you must return it with your note, and such person may choose to alternatively give you a replacement copy. If you received it electronically, such person may choose to alternatively give you a second opportunity to receive it electronically. THIS ETEXT IS OTHERWISE PROVIDED TO YOU "AS-IS". NO OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, ARE MADE TO YOU AS TO THE ETEXT OR ANY MEDIUM IT MAY BE ON, INCLUDING BUT NOT LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR A PARTICULAR PURPOSE. Some states do not allow disclaimers of implied warranties or the exclusion or limitation of consequential damages, so the above disclaimers and exclusions may not apply to you, and you may have other legal rights. INDEMNITY You will indemnify and hold the Project, its directors, officers, members and agents harmless from all liability, cost and expense, including legal fees, that arise directly or indirectly from any of the following that you do or cause: [1] distribution of this etext, [2] alteration, modification, or addition to the etext, or [3] any Defect. DISTRIBUTION UNDER "PROJECT GUTENBERG-tm" You may distribute copies of this etext electronically, or by disk, book or any other medium if you either delete this "Small Print!" and all other references to Project Gutenberg, or: [1] Only give exact copies of it. Among other things, this requires that you do not remove, alter or modify the etext or this "small print!" statement. You may however, if you wish, distribute this etext in machine readable binary, compressed, mark-up, or proprietary form, including any form resulting from conversion by word pro- cessing or hypertext software, but only so long as *EITHER*: [*] The etext, when displayed, is clearly readable, and does *not* contain characters other than those intended by the author of the work, although tilde (~), asterisk (*) and underline (_) characters may be used to convey punctuation intended by the author, and additional characters may be used to indicate hypertext links; OR [*] The etext may be readily converted by the reader at no expense into plain ASCII, EBCDIC or equivalent form by the program that displays the etext (as is the case, for instance, with most word processors); OR [*] You provide, or agree to also provide on request at no additional cost, fee or expense, a copy of the etext in its original plain ASCII form (or in EBCDIC or other equivalent proprietary form). [2] Honor the etext refund and replacement provisions of this "Small Print!" statement. [3] Pay a trademark license fee to the Project of 20% of the net profits you derive calculated using the method you already use to calculate your applicable taxes. If you don't derive profits, no royalty is due. Royalties are payable to "Project Gutenberg Association/Carnegie-Mellon University" within the 60 days following each date you prepare (or were legally required to prepare) your annual (or equivalent periodic) tax return. WHAT IF YOU *WANT* TO SEND MONEY EVEN IF YOU DON'T HAVE TO? The Project gratefully accepts contributions in money, time, scanning machines, OCR software, public domain etexts, royalty free copyright licenses, and every other sort of contribution you can think of. Money should be paid to "Project Gutenberg Association / Carnegie-Mellon University". *END*THE SMALL PRINT! FOR PUBLIC DOMAIN ETEXTS*Ver.04.29.93*END* CLOTEL; OR, THE PRESIDENT'S DAUGHTER. PREFACE MORE than two hundred years have elapsed since the first cargo of slaves was landed on the banks of the James River, in the colony of Virginia, from the West coast of Africa. From the introduction of slaves in 1620, down to the period of the separation of the Colonies from the British Crown, the number had increased to five hundred thousand; now there are nearly four million. In fifteen of the thirty-one States, Slavery is made lawful by the Constitution, which binds the several States into one confederacy. On every foot of soil, over which Stars and Stripes wave, the Negro is considered common property, on which any white man may lay his hand with perfect impunity. The entire white population of the United States, North and South, are bound by their oath to the constitution, and their adhesion to the Fugitive Slaver Law, to hunt down the runaway slave and return him to his claimant, and to suppress any effort that may be made by the slaves to gain their freedom by physical force. Twenty-five millions of whites have banded themselves in solemn conclave to keep four millions of blacks in their chains. In all grades of society are to be found men who either hold, buy, or sell slaves, from the statesmen and doctors of divinity, who can own their hundreds, down to the person who can purchase but one. Were it not for persons in high places owning slaves, and thereby giving the system a reputation, and especially professed Christians, Slavery would long since have been abolished. The influence of the great "honours the corruption, and chastisement doth therefore hide his head." The great aim of the true friends of the slave should be to lay bare the institution, so that the gaze of the world may be upon it, and cause the wise, the prudent, and the pious to withdraw their support from it, and leave it to its own fate. It does the cause of emancipation but little good to cry out in tones of execration against the traders, the kidnappers, the hireling overseers, and brutal drivers, so long as nothing is said to fasten the guilt on those who move in a higher circle. The fact that slavery was introduced into the American colonies, while they were under the control of the British Crown, is a sufficient reason why Englishmen should feel a lively interest in its abolition; and now that the genius of mechanical invention has brought the two countries so near together, and both having one language and one literature, the influence of British public opinion is very great on the people of the New World. If the incidents set forth in the following pages should add anything new to the information already given to the Public through similar publications, and should thereby aid in bringing British influence to bear upon American slavery, the main object for which this work was written will have been accomplished. W. WELLS BROWN 22, Cecil Street, Strand, London. CONTENTS. MEMOIR OF THE AUTHOR THE NEGRO SALE GOING TO THE SOUTH THE NEGRO CHASE THE QUADROON'S HOME THE SLAVE MASTER THE RELIGIOUS TEACHER THE POOR WHITES, SOUTH THE SEPARATION THE MAN OP HONOUR THE YOUNG CHRISTIAN THE PARSON POET A NIGHT IN THE PARSON'S KITCHEN A SLAVE HUNT A FREE WOMAN REDUCED TO SLAVERY TO-DAY A MISTRESS, TO-MORROW A SLAVE DEATH OF THE PARSON RETALIATION THE LIBERATOR ESCAPE OF CLOTEL A TRUE DEMOCRAT THE CHRISTIAN'S DEATH A RIDE IN A STAGE COACH TRUTH STRANGER THAN FICTION DEATH IS FREEDOM THE ESCAPE THE MYSTERY THE HAPPY MEETING CONCLUSION CHAPTER 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 [held], 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 any one 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 any one. 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! "O God! my every heart-string cries, Dost thou these scenes behold In this our boasted Christian land, And must the truth be told? "Blush, Christian, blush! for e'en the dark, Untutored heathen see Thy inconsistency; and, lo! They scorn thy God, and thee!" CHAPTER II GOING TO THE SOUTH "My country, shall thy honoured name, Be as a bye-word through the world? Rouse! for, as if to blast thy fame, This keen reproach is at thee hurled; The banner that above the waves, Is floating o'er three million slaves." DICK WALKER, the slave speculator, who had purchased Currer and Althesa, put them in prison until his gang was made up, and then, with his forty slaves, started for the New Orleans market. As many of the slaves had been brought up in Richmond, and had relations residing there, the slave trader determined to leave the city early in the morning, so as not to witness any of those scenes so common where slaves are separated from their relatives and friends, when about departing for the Southern market. This plan was successful; for not even Clotel, who had been every day at the prison to see her mother and sister, knew of their departure. A march of eight days through the interior of the state, and they arrived on the banks of the Ohio river, where they were all put on board a steamer, and then speedily sailed for the place of their destination. Walker had already advertised in the New Orleans papers, that he would be there at a stated time with "a prime lot of able bodied slaves ready for field service; together with a few extra ones, between the ages of fifteen and twenty-five." But, like most who make a business of buying and selling slaves for gain, he often bought some who were far advanced in years, and would always try to sell them for five or ten years younger than they actually were. Few persons can arrive at anything like the age of a Negro, by mere observation, unless they are well acquainted with the race. Therefore the slave-trader very frequently carried out this deception with perfect impunity. After the steamer had left the wharf, and was fairly on the bosom of the Father of Waters, Walker called his servant Pompey to him, and instructed him as to "getting the Negroes ready for market." Amongst the forty Negroes were several whose appearance indicated that they had seen some years, and had gone through some services. Their grey hair and whiskers at once pronounced them to be above the ages set down in the trader's advertisement. Pompey had long been with the trader, and knew his business; and if he did not take delight in discharging his duty, he did it with a degree of alacrity, so that he might receive the approbation of his master. "Pomp," as Walker usually called him, was of real Negro blood, and would often say, when alluding to himself, "Dis nigger is no countefit; he is de genewine artekil." Pompey was of low stature, round face, and, like most of his race, had a set of teeth, which for whiteness and beauty could not be surpassed; his eyes large, lips thick, and hair short and woolly. Pompey had been with Walker so long, and had seen so much of the buying and selling of slaves, that he appeared perfectly indifferent to the heartrending scenes which daily occurred in his presence. It was on the second day of the steamer's voyage that Pompey selected five of the old slaves, took them in a room by themselves, and commenced preparing them for the market. "Well," said Pompey, addressing himself to the company, "I is de gentman dat is to get you ready, so dat you will bring marser a good price in de Orleans market. How old is you?" addressing himself to a man who, from appearance, was not less than forty. "If I live to see next corn-planting time I will either be forty-five or fifty-five, I don't know which." "Dat may be," replied Pompey; "But now you is only thirty years old; dat is what marser says you is to be." "I know I is more den dat," responded the man. "I knows nothing about dat," said Pompey; "but when you get in de market, an anybody axe you how old you is, an you tell 'em forty-five, marser will tie you up an gib you de whip like smoke. But if you tell 'em dat you is only thirty, den he wont." "Well den, I guess I will only be thirty when dey axe me," replied the chattel. "What your name?" inquired Pompey. "Geemes," answered the man. "Oh, Uncle Jim, is it?" "Yes." "Den you must have off dem dare whiskers of yours, an when you get to Orleans you must grease dat face an make it look shiney." This was all said by Pompey in a manner which clearly showed that he knew what he was about. "How old is you?" asked Pompey of a tall, strong-looking man. "I was twenty-nine last potato-digging time," said the man. "What's your name?" "My name is Tobias, but dey call me 'Toby.'" "Well, Toby, or Mr. Tobias, if dat will suit you better, you is now twenty-three years old, an no more. Dus you hear dat?" "Yes," responded Toby. Pompey gave each to understand how old he was to be when asked by persons who wished to purchase, and then reported to his master that the "old boys" were all right. At eight o'clock on the evening of the third day, the lights of another steamer were seen in the distance, and apparently coming up very fast. This was a signal for a general commotion on the Patriot, and everything indicated that a steamboat race was at hand. Nothing can exceed the excitement attendant upon a steamboat race on the Mississippi river. By the time the boats had reached Memphis, they were side by side, and each exerting itself to keep the ascendancy in point of speed. The night was clear, the moon shining brightly, and the boats so near to each other that the passengers were calling out from one boat to the other. On board the Patriot, the firemen were using oil, lard, butter, and even bacon, with the wood, for the purpose of raising the steam to its highest pitch. The blaze, mingled with the black smoke, showed plainly that the other boat was burning more than wood. The two boats soon locked, so that the hands of the boats were passing from vessel to vessel, and the wildest excitement prevailed throughout amongst both passengers and crew. At this moment the engineer of the Patriot was seen to fasten down the safety-valve, so that no steam should escape. This was, indeed, a dangerous resort. A few of the boat hands who saw what had taken place, left that end of the boat for more secure quarters. The Patriot stopped to take in passengers, and still no steam was permitted to escape. At the starting of the boat cold water was forced into the boilers by the machinery, and, as might have been expected, one of the boilers immediately exploded. One dense fog of steam filled every part of the vessel, while shrieks, groans, and cries were heard on every hand. The saloons and cabins soon had the appearance of a hospital. By this time the boat had landed, and the Columbia, the other boat, had come alongside to render assistance to the disabled steamer. The killed and scalded (nineteen in number) were put on shore, and the Patriot, taken in tow by the Columbia, was soon again on its way. It was now twelve o'clock at night, and instead of the passengers being asleep the majority were ambling in the saloons. Thousands of dollars change hands during a passage from Louisville or St. Louis to New Orleans on a Mississippi steamer, and many men, and even ladies, are completely ruined. "Go call my boy, steward," said Mr. Smith, as he took his cards one by one from the table. In a few moments a fine looking, bright-eyed mulatto boy, apparently about fifteen years of age, was standing by his master's side at the table. "I will see you, and five hundred dollars better," said Smith, as his servant Jerry approached the table. "What price do you set on that boy?" asked Johnson, as he took a roll of bills from his pocket. "He will bring a thousand dollars, any day, in the New Orleans market," replied Smith. "Then you bet the whole of the boy, do you?" "Yes." "I call you, then," said Johnson, at the same time spreading his cards out upon the table. "You have beat me," said Smith, as soon as he saw the cards. Jerry, who was standing on top of the table, with the bank notes and silver dollars round his feet, was now ordered to descend from the table. "You will not forget that you belong to me," said Johnson, as the young slave was stepping from the table to a chair. "No, sir," replied the chattel. "Now go back to your bed, and be up in time to-morrow morning to brush my clothes and clean my boots, do you hear?" "Yes, sir," responded Jerry, as he wiped the tears from his eyes. Smith took from his pocket the bill of sale and handed it to Johnson; at the same time saying, "I claim the right of redeeming that boy, Mr. Johnson. My father gave him to me when I came of age, and I promised not to part with him." "Most certainly, sir, the boy shall be yours, whenever you hand me over a cool thousand," replied Johnson. The next morning, as the passengers were assembling in the breakfast saloons and upon the guards of the vessel, and the servants were seen running about waiting upon or looking for their masters, poor Jerry was entering his new master's stateroom with his boots. "Who do you belong to?" said a gentleman to an old black man, who came along leading a fine dog that he had been feeding. "When I went to sleep last night, I belonged to Governor Lucas; but I understand dat he is bin gambling all night, so I don't know who owns me dis morning." Such is the uncertainty of a slave's position. He goes to bed at night the property of the man with whom he has lived for years, and gets up in the morning the slave of some one whom he has never seen before! To behold five or six tables in a steamboat's cabin, with half-a-dozen men playing at cards, and money, pistols, bowie-knives, all in confusion on the tables, is what may be seen at almost any time on the Mississippi river. On the fourth day, while at Natchez, taking in freight and passengers, Walker, who had been on shore to see some of his old customers, returned, accompanied by a tall, thin-faced man, dressed in black, with a white neckcloth, which immediately proclaimed him to be a clergyman. "I want a good, trusty woman for house service," said the stranger, as they entered the cabin where Walker's slaves were kept. "Here she is, and no mistake," replied the trader. "Stand up, Currer, my gal; here's a gentleman who wishes to see if you will suit him." Althesa clung to her mother's side, as the latter rose from her seat. "She is a rare cook, a good washer, and will suit you to a T, I am sure." "If you buy me, I hope you will buy my daughter too," said the woman, in rather an excited manner. "I only want one for my own use, and would not need another," said the man in black, as he and the trader left the room. Walker and the parson went into the saloon, talked over the matter, the bill of sale was made out, the money paid over, and the clergyman left, with the understanding that the woman should be delivered to him at his house. It seemed as if poor Althesa would have wept herself to death, for the first two days after her mother had been torn from her side by the hand of the ruthless trafficker in human flesh. On the arrival of the boat at Baton Rouge, an additional number of passengers were taken on board; and, amongst them, several persons who had been attending the races. Gambling and drinking were now the order of the day. Just as the ladies and gentlemen were assembling at the supper-table, the report of a pistol was heard in the direction of the Social Hall, which caused great uneasiness to the ladies, and took the gentlemen to that part of the cabin. However, nothing serious had occurred. A man at one of the tables where they were gambling had been seen attempting to conceal a card in his sleeve, and one of the party seized his pistol and fired; but fortunately the barrel of the pistol was knocked up, just as it was about to be discharged, and the ball passed through the upper deck, instead of the man's head, as intended. Order was soon restored; all went on well the remainder of the night, and the next day, at ten o'clock, the boat arrived at New Orleans, and the passengers went to the hotels and the slaves to the market! "Our eyes are yet on Afric's shores, Her thousand wrongs we still deplore; We see the grim slave trader there; We hear his fettered victim's prayer; And hasten to the sufferer's aid, Forgetful of our own 'slave trade.' "The Ocean 'Pirate's' fiend-like form Shall sink beneath the vengeance-storm; His heart of steel shall quake before The battle-din and havoc roar: The knave shall die, the Law hath said, While it protects our own 'slave trade.' "What earthly eye presumes to scan The wily Proteus-heart of man?— What potent hand will e'er unroll The mantled treachery of his soul!— O where is he who hath surveyed The horrors of our own 'slave trade?' "There is an eye that wakes in light, There is a hand of peerless might; Which, soon or late, shall yet assail And rend dissimulation's veil: Which will unfold the masquerade Which justifies our own 'slave trade.'" CHAPTER III THE NEGRO CHASE WE shall now return to Natchez, where we left Currer in the hands of the Methodist parson. For many years, Natchez has enjoyed a notoriety for the inhumanity and barbarity of its inhabitants, and the cruel deeds perpetrated there, which have not been equalled in any other city in the Southern States. The following advertisements, which we take from a newspaper published in the vicinity, will show how they catch their Negroes who believe in the doctrine that "all men are created free." "NEGRO DOGS.—The undersigned, having bought the entire pack of Negro dogs (of the Hay and Allen stock), he now proposes to catch runaway Negroes. His charges will be three dollars a day for hunting, and fifteen dollars for catching a runaway. He resides three and one half miles north of Livingston, near the lower Jones' Bluff Road. "Nov. 6, 1845." "NOTICE.—The subscriber, Lying on Carroway Lake, on Hoe's Bayou, in Carroll parish, sixteen miles on the road leading from Bayou Mason to Lake Providence, is ready with a pack of dogs to hunt runaway Negroes at any time. These dogs are well trained, and are known throughout the parish. Letters addressed to me at Providence will secure immediate attention. My terms are five dollars per day for hunting the trails, whether the Negro is caught or not. Where a twelve hours' trail is shown, and the Negro not taken, no charge is made. For taking a Negro, twenty-five dollars, and no charge made for hunting. "Nov. 26, 1847." These dogs will attack a Negro at their master's bidding and cling to him as the bull-dog will cling to a beast. Many are the speculations, as to whether the Negro will be secured alive or dead, when these dogs once get on his track. A slave hunt took place near Natchez, a few days after Currer's arrival, which was calculated to give her no favourable opinion of the people. Two slaves had run off owing to severe punishment. The dogs were put upon their trail. The slaves went into the swamps, with the hope that the dogs when put on their scent would be unable to follow them through the water. The dogs soon took to the swamp, which lies between the highlands, which was now covered with water, waist deep: here these faithful animals, swimming nearly all the time, followed the zigzag course, the tortuous twistings and windings of these two fugitives, who, it was afterwards discovered, were lost; sometimes scenting the tree wherein they had found a temporary refuge from the mud and water; at other places where the deep mud had pulled off a shoe, and they had not taken time to put it on again. For two hours and a half, for four or five miles, did men and dogs wade through this bushy, dismal swamp, surrounded with grim-visaged alligators, who seemed to look on with jealous eye at this encroachment of their hereditary domain; now losing the trail—then slowly and dubiously taking it off again, until they triumphantly threaded it out, bringing them back to the river, where it was found that the Negroes had crossed their own trail, near the place of starting. In the meantime a heavy shower had taken place, putting out the trail. The Negroes were now at least four miles ahead. It is well known to hunters that it requires the keenest scent and best blood to overcome such obstacles, and yet these persevering and sagacious animals conquered every difficulty. The slaves now made a straight course for the Baton Rouge and Bayou Sara road, about four miles distant. Feeling hungry now, after their morning walk, and perhaps thirsty, too, they went about half a mile off the road, and ate a good, hearty, substantial breakfast. Negroes must eat, as well as other people, but the dogs will tell on them. Here, for a moment, the dogs are at fault, but soon unravel the mystery, and bring them back to the road again; and now what before was wonderful, becomes almost a miracle. Here, in this common highway—the thoroughfare for the whole country around through mud and through mire, meeting waggons and teams, and different solitary wayfarers, and, what above all is most astonishing, actually running through a gang of Negroes, their favourite game, who were working on the road, they pursue the track of the two Negroes; they even ran for eight miles to the very edge of the plain—the slaves near them for the last mile. At first they would fain believe it some hunter chasing deer. Nearer and nearer the whimpering pack presses on; the delusion begins to dispel; all at once the truth flashes upon them like a glare of light; their hair stands on end; 'tis Tabor with his dogs. The scent becomes warmer and warmer. What was an irregular cry, now deepens into one ceaseless roar, as the relentless pack rolls on after its human prey. It puts one in mind of Actaeon and his dogs. They grow desperate and leave the road, in the vain hope of shaking them off. Vain hope, indeed! The momentary cessation only adds new zest to the chase. The cry grows louder and louder; the yelp grows short and quick, sure indication that the game is at hand. It is a perfect rush upon the part of the hunters, while the Negroes call upon their weary and jaded limbs to do their best, but they falter and stagger beneath them. The breath of the hounds is almost upon their very heels, and yet they have a vain hope of escaping these sagacious animals. They can run no longer; the dogs are upon them; they hastily attempt to climb a tree, and as the last one is nearly out of reach, the catch-dog seizes him by the leg, and brings him to the ground; he sings out lustily and the dogs are called off. After this man was secured, the one in the tree was ordered to come down; this, however, he refused to do, but a gun being pointed at him, soon caused him to change his mind. On reaching the ground, the fugitive made one more bound, and the chase again commenced. But it was of no use to run and he soon yielded. While being tied, he committed an unpardonable offence: he resisted, and for that he must be made an example on their arrival home. A mob was collected together, and a Lynch court was held, to determine what was best to be done with the Negro who had had the impudence to raise his hand against a white man. The Lynch court decided that the Negro should be burnt at the stake. A Natchez newspaper, the Free Trader, giving an account of it says, "The body was taken and chained to a tree immediately on the banks of the Mississippi, on what is called Union Point. Faggots were then collected and piled around him, to which he appeared quite indifferent. When the work was completed, he was asked what he had to say. He then warned all to take example by him, and asked the prayers of all around; he then called for a drink of water, which was handed to him; he drank it, and said, 'Now set fire—I am ready to go in peace!' The torches were lighted, and placed in the pile, which soon ignited. He watched unmoved the curling flame that grew, until it began to entwine itself around and feed upon his body; then he sent forth cries of agony painful to the ear, begging some one to blow his brains out; at the same time surging with almost superhuman strength, until the staple with which the chain was fastened to the tree (not being well secured) drew out, and he leaped from the burning pile. At that moment the sharp ringing of several rifles was heard: the body of the Negro fell a corpse on the ground. He was picked up by some two or three, and again thrown into the fire, and consumed, not a vestige remaining to show that such a being ever existed." Nearly 4,000 slaves were collected from the plantations in the neighbourhood to witness this scene. Numerous speeches were made by the magistrates and ministers of religion to the large concourse of slaves, warning them, and telling them that the same fate awaited them, if they should prove rebellious to their owners. There are hundreds of Negroes who run away and live in the woods. Some take refuge in the swamps, because they are less frequented by human beings. A Natchez newspaper gave the following account of the hiding-place of a slave who had been captured:— "A runaway's den was discovered on Sunday, near the Washington Spring, in a little patch of woods, where it had been for several months so artfully concealed under ground, that it was detected only by accident, though in sight of two or three houses, and near the road and fields where there has been constant daily passing. The entrance was concealed by a pile of pine straw, representing a hog-bed, which being removed, discovered a trap-door and steps that led to a room about six feet square, comfortably ceiled with plank, containing a small fire-place, the flue of which was ingeniously conducted above ground and concealed by the straw. The inmates took the alarm, and made their escape; but Mr. Adams and his excellent dogs being put upon the trail, soon run down and secured one of them, which proved to be a Negro-fellow who had been out about a year. He stated that the other occupant was a woman, who had been a runaway a still longer time. In the den was found a quantity of meal, bacon, corn, potatoes, &c. and various cooking utensils and wearing apparel."—Vicksburg Sentinel, Dec. 6th, 1838. Currer was one of those who witnessed the execution of the slave at the stake, and it gave her no very exalted opinion of the people of the cotton growing district. CHAPTER IV THE QUADROON'S HOME "How sweetly on the hill-side sleeps The sunlight with its quickening rays! The verdant trees that crown the steeps, Grow greener in its quivering blaze." ABOUT three miles from Richmond is a pleasant plain, with here and there a beautiful cottage surrounded by trees so as scarcely to be seen. Among them was one far retired from the public roads, and almost hidden among the trees. It was a perfect model of rural beauty. The piazzas that surrounded it were covered with clematis and passion flower. The pride of China mixed its oriental looking foliage with the majestic magnolia, and the air was redolent with the fragrance of flowers, peeping out of every nook and nodding upon you with a most unexpected welcome. The tasteful hand of art had not learned to imitate the lavish beauty and harmonious disorder of nature, but they lived together in loving amity, and spoke in accordant tones. The gateway rose in a gothic arch, with graceful tracery in iron work, surmounted by a cross, round which fluttered and played the mountain fringe, that lightest and most fragile of vines. This cottage was hired by Horatio Green for Clotel, and the quadroon girl soon found herself in her new home. The tenderness of Clotel's conscience, together with the care her mother had with her and the high value she placed upon virtue, required an outward marriage; though she well knew that a union with her proscribed race was unrecognised by law, and therefore the ceremony would give her no legal hold on Horatio's constancy. But her high poetic nature regarded reality rather than the semblance of things; and when he playfully asked how she could keep him if he wished to run away, she replied, "If the mutual love we have for each other, and the dictates of your own conscience do not cause you to remain my husband, and your affections fall from me, I would not, if I could, hold you by a single fetter." It was indeed a marriage sanctioned by heaven, although unrecognised on earth. There the young couple lived secluded from the world, and passed their time as happily as circumstances would permit. It was Clotel's wish that Horatio should purchase her mother and sister, but the young man pleaded that he was unable, owing to the fact that he had not come into possession of his share of property, yet he promised that when he did, he would seek them out and purchase them. Their first-born was named Mary, and her complexion was still lighter than her mother. Indeed she was not darker than other white children. As the child grew older, it more and more resembled its mother. The iris of her large dark eye had the melting mezzotints, which remains the last vestige of African ancestry, and gives that plaintive expression, so often observed, and so appropriate to that docile and injured race. Clotel was still happier after the birth of her dear child; for Horatio, as might have been expected, was often absent day and night with his friends in the city, and the edicts of society had built up a wall of separation between the quadroon and them. Happy as Clotel was in Horatio's love, and surrounded by an outward environment of beauty, so well adapted to her poetic spirit, she felt these incidents with inexpressible pain. For herself she cared but little; for she had found a sheltered home in Horatio's heart, which the world might ridicule, but had no power to profane. But when she looked at her beloved Mary, and reflected upon the unavoidable and dangerous position which the tyranny of society had awarded her, her soul was filled with anguish. The rare loveliness of the child increased daily, and was evidently ripening into most marvellous beauty. The father seemed to rejoice in it with unmingled pride; but in the deep tenderness of the mother's eye, there was an indwelling sadness that spoke of anxious thoughts and fearful foreboding. Clotel now urged Horatio to remove to France or England, where both her [sic] and her child would be free, and where colour was not a crime. This request excited but little opposition, and was so attractive to his imagination, that he might have overcome all intervening obstacles, had not "a change come over the spirit of his dreams." He still loved Clotel; but he was now becoming engaged in political and other affairs which kept him oftener and longer from the young mother; and ambition to become a statesman was slowly gaining the ascendancy over him. Among those on whom Horatio's political success most depended was a very popular and wealthy man, who had an only daughter. His visits to the house were at first purely of a political nature; but the young lady was pleasing, and he fancied he discovered in her a sort of timid preference for himself. This excited his vanity, and awakened thoughts of the great worldly advantages connected with a union. Reminiscences of his first love kept these vague ideas in check for several months; for with it was associated the idea of restraint. Moreover, Gertrude, though inferior in beauty, was yet a pretty contrast to her rival. Her light hair fell in silken ringlets down her shoulders, her blue eyes were gentle though inexpressive, and her healthy cheeks were like opening rosebuds. He had already become accustomed to the dangerous experiment of resisting his own inward convictions; and this new impulse to ambition, combined with the strong temptation of variety in love, met the ardent young man weakened in moral principle, and unfettered by laws of the land. The change wrought upon him was soon noticed by Clotel. CHAPTER V THE SLAVE MARKET "What! mothers from their children riven! What! God's own image bought and sold! Americans to market driven, And barter'd as the brute for gold."—Whittier. NOT far from Canal-street, in the city of New Orleans, stands a large two story flat building surrounded by a stone wall twelve feet high, the top of which is covered with bits of glass, and so constructed as to prevent even the possibility of any one's passing over it without sustaining great injury. Many of the rooms resemble cells in a prison. In a small room near the "office" are to be seen any number of iron collars, hobbles, handcuffs, thumbscrews, cowhides, whips, chains, gags, and yokes. A back yard inclosed by a high wall looks something like the playground attached to one of our large New England schools, and in which are rows of benches and swings. Attached to the back premises is a good-sized kitchen, where two old Negresses are at work, stewing, boiling, and baking, and occasionally wiping the sweat from their furrowed and swarthy brows. The slave-trader Walker, on his arrival in New Orleans, took up his quarters at this slave pen with his gang of human cattle: and the morning after, at ten o'clock, they were exhibited for sale. There, first of all, was the beautiful Althesa, whose pale countenance and dejected look told how many sad hours she had passed since parting with her mother at Natchez. There was a poor woman who had been separated from her husband and five children. Another woman, whose looks and manner were expressive of deep anguish, sat by her side. There, too, was "Uncle Geemes," with his whiskers off, his face shaved clean, and the grey hair plucked out, and ready to be sold for ten years younger than he was. Toby was also there, with his face shaved and greased, ready for inspection. The examination commenced, and was carried on in a manner calculated to shock the feelings of any one not devoid of the milk of human kindness. "What are you wiping your eyes for?" inquired a fat, red-faced man, with a white hat set on one side of his head, and a cigar in his mouth, of a woman who sat on one of the stools. "I s'pose I have been crying." "Why do you cry?" "Because I have left my man behind." "Oh, if I buy you I will furnish you with a better man than you left. I have lots of young bucks on my farm." "I don't want, and will never have, any other man," replied the woman. "What's your name?" asked a man in a straw hat of a tall Negro man, who stood with his arms folded across his breast, and leaning against the wall. "My name is Aaron, sir." "How old are you?" "Twenty-five." "Where were you raised?" "In old Virginny, sir." "How many men have owned you?" "Four." "Do you enjoy good health?" "Yes, sir." "How long did you live with your first owner?" "Twenty years." "Did you ever run away?" "No, sir." "Did you ever strike your master?" "No, sir." "Were you ever whipped much?" "No, sir, I s'pose I did not deserve it." "How long did you live with your second master?" "Ten years, sir." "Have you a good appetite?" "Yes, sir." "Can you eat your allowance?" "Yes, sir, when I can get it." "What were you employed at in Virginia?" "I worked in de terbacar feel." "In the tobacco field?" "Yes, sir." "How old did you say you were?" "I will be twenty-five if I live to see next sweet potater digging time." "I am a cotton planter, and if I buy you, you will have to work in the cotton field. My men pick one hundred and fifty pounds a day, and the women one hundred and forty, and those who fail to pick their task receive five stripes from the cat for each pound that is wanting. Now, do you think you could keep up with the rest of the bands?" "I don't know, sir, I 'spec I'd have to." "How long did you live with your third master?" "Three years, sir." "Why, this makes you thirty-three, I thought you told me you was only twenty five?" Aaron now looked first at the planter, then at the trader, and seemed perfectly bewildered. He had forgotten the lesson given him by Pompey as to his age, and the planter's circuitous talk (doubtless to find out the slave's real age) had the Negro off his guard. "I must see your back, so as to know how much you have been whipped, before I think of buying," said the planter. Pompey, who had been standing by during the examination, thought that his services were now required, and stepping forward with a degree of officiousness, said to Aaron, "Don't you hear de gentman tell you he want to zamon your limbs. Come, unharness yeself, old boy, an don't be standing dar." Aaron was soon examined and pronounced "sound"; yet the conflicting statement about the age was not satisfactory. Fortunate for Althesa she was spared the pain of undergoing such an examination. Mr. Crawford, a teller in one of the banks, had just been married, and wanted a maid-servant for his wife; and passing through the market in the early part of the day, was pleased with the young slave's appearance and purchased her, and in his dwelling the quadroon found a much better home than often falls to the lot of a slave sold in the New Orleans market. The heartrending and cruel traffic in slaves which has been so often described, is not confined to any particular class of persons. No one forfeits his or her character or standing in society, by buying or selling slaves; or even raising slaves for the market. The precise number of slaves carried from the slave-raising to the slave-consuming states, we have no means of knowing. But it must be very great, as more than forty thousand were sold and taken out of the state of Virginia in one year. Known to God only is the amount of human agony and suffering which sends its cry from the slave markets and Negro pens, unheard and unheeded by man, up to his ear; mothers weeping for their children, breaking the night-silence with the shrieks of their breaking hearts. From some you will hear the burst of bitter lamentation, while from others the loud hysteric laugh, denoting still deeper agony. Most of them leave the market for cotton or rice plantations, "Where the slave-whip ceaseless swings, Where the noisome insect stings, Where the fever demon-strews Poison with the falling dews, Where the sickly sunbeams glare Through the hot and misty air." CHAPTER VI THE RELIGIOUS TEACHER "What! preach and enslave men? Give thanks—and rob thy own afflicted poor? Talk of thy glorious liberty, and then Bolt hard the captive's door."—Whittier. THE Rev. John Peck was a native of the state of Connecticut, where he was educated for the ministry, in the Methodist persuasion. His father was a strict follower of John Wesley, and spared no pains in his son's education, with the hope that he would one day be as renowned as the great leader of his sect. John had scarcely finished his education at New Haven, when he was invited by an uncle, then on a visit to his father, to spend a few months at Natchez in the state of Mississippi. Young Peck accepted his uncle's invitation, and accompanied him to the South. Few young men, and especially clergymen, going fresh from a college to the South, but are looked upon as geniuses in a small way, and who are not invited to all the parties in the neighbourhood. Mr. Peck was not an exception to this rule. The society into which he was thrown on his arrival at Natchez was too brilliant for him not to be captivated by it; and, as might have been expected, he succeeded in captivating a plantation with seventy slaves, if not the heart of the lady to whom it belonged. Added to this, he became a popular preacher, had a large congregation with a snug salary. Like other planters, Mr. Peck confided the care of his farm to Ned Huckelby, an overseer of high reputation in his way. The Poplar Farm, as it was called, was situated in a beautiful valley nine miles from Natchez, and near the river Mississippi. The once unshorn face of nature had given way, and now the farm blossomed with a splendid harvest, the neat cottage stood in a grove where Lombardy poplars lift their tufted tops almost to prop the skies; the willow, locust, and horse-chestnut spread their branches, and flowers never cease to blossom. This was the parson's country house, where the family spent only two months during the year. The town residence was a fine villa, seated upon the brow of a hill at the edge of the city. It was in the kitchen of this house that Currer found her new home. Mr. Peck was, every inch of him, a democrat, and early resolved that his "people," as he called his slaves, should be well fed and not overworked, and therefore laid down the law and gospel to the overseer as well as the slaves. "It is my wish," said he to Mr. Carlton, an old school-fellow, who was spending a few days with him, "it is my wish that a new system be adopted on the plantations in this estate. I believe that the sons of Ham should have the gospel, and I intend that my Negroes shall. The gospel is calculated to make mankind better, and none should be without it." "What say you," replied Carlton, "about the right of man to his liberty?" "Now, Carlton, you have begun again to harp about man's rights; I really wish you could see this matter as I do. I have searched in vain for any authority for man's natural rights; if he had any, they existed before the fall. That is, Adam and Eve may have had some rights which God gave them, and which modern philosophy, in its pretended reverence for the name of God, prefers to call natural rights. I can imagine they had the right to eat of the fruit of the trees of the garden; they were restricted even in this by the prohibition of one. As far as I know without positive assertion, their liberty of action was confined to the garden. These were not 'inalienable rights,' however, for they forfeited both them and life with the first act of disobedience. Had they, after this, any rights? We cannot imagine them; they were condemned beings; they could have no rights, but by Christ's gift as king. These are the only rights man can have as an independent isolated being, if we choose to consider him in this impossible position, in which so many theorists have placed him. If he had no rights, he could suffer no wrongs. Rights and wrongs are therefore necessarily the creatures of society, such as man would establish himself in his gregarious state. They are, in this state, both artificial and voluntary. Though man has no rights, as thus considered, undoubtedly he has the power, by such arbitrary rules of right and wrong as his necessity enforces." "I regret I cannot see eye to eye with you," said Carlton. "I am a disciple of Rousseau, and have for years made the rights of man my study; and I must confess to you that I can see no difference between white men and black men as it regards liberty." "Now, my dear Carlton, would you really have the Negroes enjoy the same rights with ourselves?" "I would, most certainly. Look at our great Declaration of Independence; look even at the constitution of our own Connecticut, and see what is said in these about liberty." "I regard all this talk about rights as mere humbug. The Bible is older than the Declaration of Independence, and there I take my stand. The Bible furnishes to us the armour of proof, weapons of heavenly temper and mould, whereby we can maintain our ground against all attacks. But this is true only when we obey its directions, as well as employ its sanctions. Our rights are there established, but it is always in connection with our duties. If we neglect the one we cannot make good the other. Our domestic institutions can be maintained against the world, if we but allow Christianity to throw its broad shield over them. But if we so act as to array the Bible against our social economy, they must fall. Nothing ever yet stood long against Christianity. Those who say that religious instruction is inconsistent with our peculiar civil polity, are the worst enemies of that polity. They would drive religious men from its defence. Sooner or later, if these views prevail, they will separate the religious portion of our community from the rest, and thus divided we shall become an easy prey. Why, is it not better that Christian men should hold slaves than unbelievers? We know how to value the bread of life, and will not keep it from our slaves." "Well, every one to his own way of thinking," said Carlton, as he changed his position. "I confess," added he, "that I am no great admirer of either the Bible or slavery. My heart is my guide: my conscience is my Bible. I wish for nothing further to satisfy me of my duty to man. If I act rightly to mankind, I shall fear nothing." Carlton had drunk too deeply of the bitter waters of infidelity, and had spent too many hours over the writings of Rousseau, Voltaire, and Thomas Paine, to place that appreciation upon the Bible and its teachings that it demands. During this conversation there was another person in the room, seated by the window, who, although at work upon a fine piece of lace, paid every attention to what was said. This was Georgiana, the only daughter of the parson. She had just returned from Connecticut, where she had finished her education. She had had the opportunity of contrasting the spirit of Christianity and liberty in New England with that of slavery in her native state, and had learned to feel deeply for the injured Negro. Georgiana was in her nineteenth year, and had been much benefited by a residence of five years at the North. Her form was tall and graceful; her features regular and well defined; and her complexion was illuminated by the freshness of youth, beauty, and health. The daughter differed from both the father and his visitor upon the subject which they had been discussing, and as soon as an opportunity offered, she gave it as her opinion, that the Bible was both the bulwark of Christianity and of liberty. With a smile she said, "Of course, papa will overlook my differing from him, for although I am a native of the South, I am by education and sympathy, a Northerner." Mr. Peck laughed and appeared pleased, rather than otherwise, at the manner in which his daughter had expressed herself. From this Georgiana took courage and said, "We must try the character of slavery, and our duty in regard to it, as we should try any other question of character and duty. To judge justly of the character of anything, we must know what it does. That which is good does good, and that which is evil does evil. And as to duty, God's designs indicate his claims. That which accomplishes the manifest design of God is right; that which counteracts it, wrong. Whatever, in its proper tendency and general effect, produces, secures, or extends human welfare, is according to the will of God, and is good; and our duty is to favour and promote, according to our power, that which God favours and promotes by the general law of his providence. On the other hand, whatever in its proper tendency and general effect destroys, abridges, or renders insecure, human welfare, is opposed to God's will, and is evil. And as whatever accords with the will of God, in any manifestation of it should be done and persisted in, so whatever opposes that will should not be done, and if done, should be abandoned. Can that then be right, be well doing—can that obey God's behest, which makes a man a slave? which dooms him and all his posterity, in limitless Generations, to bondage, to unrequited toil through life? 'Thou shalt love thy neighbour as thyself.' This single passage of Scripture should cause us to have respect to the rights of the slave. True Christian love is of an enlarged, disinterested nature. It loves all who love the Lord Jesus Christ in sincerity, without regard to colour or condition." "Georgiana, my dear, you are an abolitionist; your talk is fanaticism," said Mr. Peck in rather a sharp tone; but the subdued look of the girl, and the presence of Carlton, caused the father to soften his language. Mr. Peck having lost his wife by consumption, and Georgiana being his only child, he loved her too dearly to say more, even if he felt displeased. A silence followed this exhortation from the young Christian. But her remarks had done a noble work. The father's heart was touched; and the sceptic, for the first time, was viewing Christianity in its true light. "I think I must go out to your farm," said Carlton, as if to break the silence. "I shall be pleased to have you go," returned Mr. Peck. "I am sorry I can't go myself, but Huckelby will show you every attention; and I feel confident that when you return to Connecticut, you will do me the justice to say, that I am one who looks after my people, in a moral, social, and religious point of view." "Well, what do you say to my spending next Sunday there?" "Why, I think that a good move; you will then meet with Snyder, our missionary." "Oh, you have missionaries in these parts, have you?" "Yes," replied Mr. Peck; "Snyder is from New York, and is our missionary to the poor, and preaches to our 'people' on Sunday; you will no doubt like him; he is a capital fellow." "Then I shall go," said Carlton, "but only wish I had company." This last remark was intended for Miss Peck, for whom he had the highest admiration. It was on a warm Sunday morning, in the month of May, that Miles Carlton found himself seated beneath a fine old apple tree, whose thick leaves entirely shaded the ground for some distance round. Under similar trees and near by, were gathered together all the "people" belonging to the plantation. Hontz Snyder was a man of about forty years of age, exceedingly low in stature, but of a large frame. He had been brought up in the Mohawk Valley, in the state of New York, and claimed relationship with the oldest Dutch families in that vicinity. He had once been a sailor, and had all the roughness of character that a sea-faring man might expect to possess; together with the half-Yankee, half-German peculiarities of the people of the Mohawk Valley. It was nearly eleven o'clock when a one-horse waggon drove up in haste, and the low squatty preacher got out and took his place at the foot of one of the trees, where a sort of rough board table was placed, and took his books from his pocket and commenced. "As it is rather late," said he, "we will leave the singing and praying for the last, and take our text, and commence immediately. I shall base my remarks on the following passage of Scripture, and hope to have that attention which is due to the cause of God:—'All things whatsoever ye would that men should do unto you, do ye even so unto them'; that is, do by all mankind just as you would desire they should do by you, if you were in their place and they in yours. "Now, to suit this rule to your particular circumstances, suppose you were masters and mistresses, and had servants under you, would you not desire that your servants should do their business faithfully and honestly, as well when your back was turned as while you were looking over them? Would you not expect that they should take notice of what you said to them? that they should behave themselves with respect towards you and yours, and be as careful of everything belonging to you as you would be yourselves? You are servants: do, therefore, as you would wish to be done by, and you will be both good servants to your masters and good servants to God, who requires this of you, and will reward you well for it, if you do it for the sake of conscience, in obedience to his commands. "You are not to be eye-servants. Now, eye-servants are such as will work hard, and seem mighty diligent, while they think anybody is taking notice of them; but, when their masters' and mistresses' backs are turned they are idle, and neglect their business. I am afraid there are a great many such eye-servants among you, and that you do not consider how great a sin it is to be so, and how severely God will punish you for it. You may easily deceive your owners, and make them have an opinion of you that you do not deserve, and get the praise of men by it; but remember that you cannot deceive Almighty God, who sees your wickedness and deceit, and will punish you accordingly. For the rule is, that you must obey your masters in all things, and do the work they set you about with fear and trembling, in singleness of heart as unto Christ; not with eye-service, as men-pleasers, but as the servants of Christ, doing the will of God from the heart; with good-will doing service as to the Lord, and not as to men. "Take care that you do not fret or murmur, grumble or repine at your condition; for this will not only make your life uneasy, but will greatly offend Almighty God. Consider that it is not yourselves, it is not the people that you belong to, it is not the men who have brought you to it, but it is the will of God who hath by his providence made you servants, because, no doubt, he knew that condition would be best for you in this world, and help you the better towards heaven, if you would but do your duty in it. So that any discontent at your not being free, or rich, or great, as you see some others, is quarrelling with your heavenly Master, and finding fault with God himself, who hath made you what you are, and hath promised you as large a share in the kingdom of heaven as the greatest man alive, if you will but behave yourself aright, and do the business he hath set you about in this world honestly and cheerfully. Riches and power have proved the ruin of many an unhappy soul, by drawing away the heart and affections from God, and fixing them on mean and sinful enjoyments; so that, when God, who knows our hearts better than we know them ourselves, sees that they would be hurtful to us, and therefore keeps them from us, it is the greatest mercy and kindness he could show us. "You may perhaps fancy that, if you had riches and freedom, you could do your duty to God and man with greater pleasure than you can now. But pray consider that, if you can but save your souls through the mercy of God, you will have spent your time to the best of purposes in this world; and he that at last can get to heaven has performed a noble journey, let the road be ever so rugged and difficult. Besides, you really have a great advantage over most white people, who have not only the care of their daily labour upon their hands, but the care of looking forward and providing necessaries for to-morrow and next day, and of clothing and bringing up their children, and of getting food and raiment for as many of you as belong to their families, which often puts them to great difficulties, and distracts their minds so as to break their rest, and take off their thoughts from the affairs of another world. Whereas you are quite eased from all these cares, and have nothing but your daily labour to look after, and, when that is done, take your needful rest. Neither is it necessary for you to think of laying up anything against old age, as white people are obliged to do; for the laws of the country have provided that you shall not be turned off when you are past labour, but shall be maintained, while you live, by those you belong to, whether you are able to work or not. "There is only one circumstance which may appear grievous, that I shall now take notice of, and that is correction. "Now, when correction is given you, you either deserve it, or you do not deserve it. But whether you really deserve it or not, it is your duty, and Almighty God requires that you bear it patiently. You may perhaps think that this is hard doctrine; but, if you consider it right, you must needs think otherwise of it. Suppose, then, that you deserve correction, you cannot but say that it is just and right you should meet with it. Suppose you do not, or at least you do not deserve so much, or so severe a correction, for the fault you have committed, you perhaps have escaped a great many more, and are at last paid for all. Or suppose you are quite innocent of what is laid to your charge, and suffer wrongfully in that particular thing, is it not possible you may have done some other bad thing which was never discovered, and that Almighty God who saw you doing it would not let you escape without punishment one time or another? And ought you not, in such a case, to give glory to him, and be thankful that he would rather punish you in this life for your wickedness than destroy your souls for it in the next life? But suppose even this was not the case (a case hardly to be imagined), and that you have by no means, known or unknown, deserved the correction you suffered, there is this great comfort in it, that, if you bear it patiently, and leave your cause in the hands of God, he will reward you for it in heaven, and the punishment you suffer unjustly here shall turn to your exceeding great glory hereafter. "Lastly, you should serve your masters faithfully, because of their goodness to you. See to what trouble they have been on your account. Your fathers were poor ignorant and barbarous creatures in Africa, and the whites fitted out ships at great trouble and expense and brought you from that benighted land to Christian America, where you can sit under your own vine and fig tree and no one molest or make you afraid. Oh, my dear black brothers and sisters, you are indeed a fortunate and a blessed people. Your masters have many troubles that you know nothing about. If the banks break, your masters are sure to lose something. If the crops turn out poor, they lose by it. If one of you die, your master loses what he paid for you, while you lose nothing. Now let me exhort you once more to be faithful." Often during the delivery of the sermon did Snyder cast an anxious look in the direction where Carlton was seated; no doubt to see if he had found favour with the stranger. Huckelby, the overseer, was also there, seated near Carlton. With all Snyder's gesticulations, sonorous voice, and occasionally bringing his fist down upon the table with the force of a sledge hammer, he could not succeed in keeping the Negroes all interested: four or five were fast asleep, leaning against the trees; as many more were nodding, while not a few were stealthily cracking, and eating hazelnuts. "Uncle Simon, you may strike up a hymn," said the preacher as he closed his Bible. A moment more, and the whole company (Carlton excepted) had joined in the well known hymn, commencing with "When I can read my title clear To mansions in the sky." After the singing, Sandy closed with prayer, and the following questions and answers read, and the meeting was brought to a close. "Q. What command has God given to servants concerning obedience to their masters?—A. 'Servants, obey in all things your masters according to the flesh, not with eye-service as men-pleasers, but in singleness of heart, fearing God.' "Q. What does God mean by masters according to the flesh?—A. 'Masters in this world.' "Q. What are servants to count their masters worthy of?— A. 'All honour.' "Q. How are they to do the service of their masters?—A. 'With good will, doing service as unto the Lord, and not unto men.' "Q. How are they to try to please their masters?—A. 'Please him well in all things, not answering again.' "Q. Is a servant who is an eye-servant to his earthly master an eye-servant to his heavenly master?—A. 'Yes.' "Q. Is it right in a servant, when commanded to do any thing, to be sullen and slow, and answer his master again?—A. 'No.' "Q. If the servant professes to be a Christian, ought he not to be as a Christian servant, an example to all other servants of love and obedience to his master?—A. 'Yes.' "Q. And, should his master be a Christian also, ought he not on that account specially to love and obey him?—A. 'Yes.' "Q. But suppose the master is hard to please, and threatens and punishes more than he ought, what is the servant to do?—A. 'Do his best to please him.' "Q. When the servant suffers wrongfully at the hands of his master, and, to please God, takes it patiently, will God reward him for it?—A. 'Yes.' "Q. Is it right for the servant to run away, or is it right to harbour a runaway?—A. 'No.' "Q. If a servant runs away, what should be done with him?—A. 'He should be caught and brought back.' "Q. When he is brought back, what should be done with him?— A. 'Whip him well.' "Q. Why may not the whites be slaves as well as the blacks?— A. 'Because the Lord intended the Negroes for slaves.' "Q. Are they better calculated for servants than the whites?— A. 'Yes, their hands are large, the skin thick and tough, and they can stand the sun better than the whites.' "Q. Why should servants not complain when they are whipped?— A. 'Because the Lord has commanded that they should be whipped.' "Q. Where has He commanded it?—A. 'He says, He that knoweth his master's will, and doeth it not, shall be beaten with many stripes.' "Q. Then is the master to blame for whipping his servant?—A. 'Oh, no! he is only doing his duty as a Christian.'" Snyder left the ground in company with Carlton and Huckelby, and the three dined together in the overseer's dwelling. "Well," said Joe, after the three white men were out of hearing, "Marser Snyder bin try hesef to-day." "Yes," replied Ned; "he want to show de strange gentman how good he can preach." "Dat's a new sermon he gib us to-day," said Sandy. "Dees white fokes is de very dibble," said Dick; "and all dey whole study is to try to fool de black people." "Didn't you like de sermon?" asked Uncle Simon. "No," answered four or five voices. "He rared and pitched enough," continued Uncle Simon. Now Uncle Simon was himself a preacher, or at least he thought so, and was rather pleased than otherwise, when he heard others spoken of in a disparaging manner. "Uncle Simon can beat dat sermon all to pieces," said Ned, as he was filling his mouth with hazelnuts. "I got no notion of dees white fokes, no how," returned Aunt Dafney. "Dey all de time tellin' dat de Lord made us for to work for dem, and I don't believe a word of it." "Marser Peck give dat sermon to Snyder, I know," said Uncle Simon. "He jest de one for dat," replied Sandy. "I think de people dat made de Bible was great fools," said Ned. "Why?" Uncle Simon. "'Cause dey made such a great big book and put nuttin' in it, but servants obey yer masters." "Oh," replied Uncle Simon, "thars more in de Bible den dat, only Snyder never reads any other part to us; I use to hear it read in Maryland, and thar was more den what Snyder lets us hear." In the overseer's house there was another scene going on, and far different from what we have here described. CHAPTER VII THE POOR WHITES, SOUTH "No seeming of logic can ever convince the American people, that thousands of our slave-holding brethren are not excellent, humane, and even Christian men, fearing God, and keeping His commandments."—Rev. Dr. Joel Parker. "You like these parts better than New York," said Carlton to Snyder, as they were sitting down to dinner in the overseer's dwelling. "I can't say that I do," was the reply; "I came here ten years ago as missionary, and Mr. Peck wanted me to stay, and I have remained. I travel among the poor whites during the week and preach for the niggers on Sunday." "Are there many poor whites in this district?" "Not here, but about thirty miles from here, in the Sand Hill district; they are as ignorant as horses. Why it was no longer than last week I was up there, and really you would not believe it, that people were so poor off. In New England, and, I may say, in all the free states, they have free schools, and everybody gets educated. Not so here. In Connecticut there is only one out of every five hundred above twenty-one years that can neither read nor write. Here there is one out of every eight that can neither read nor write. There is not a single newspaper taken in five of the counties in this state. Last week I was at Sand Hill for the first time, and I called at a farmhouse. The man was out. It was a low log-hut, and yet it was the best house in that locality. The woman and nine children were there, and the geese, ducks, chickens, pigs, and children were all running about the floor. The woman seemed scared at me when I entered the house. I inquired if I could get a little dinner, and my horse fed. She said, yes, if I would only be good enough to feed him myself, as her 'gal,' as she called her daughter, would be afraid of the horse. When I returned into the house again from the stable, she kept her eyes upon me all the time. At last she said, 'I s'pose you ain't never bin in these parts afore?' 'No,' said I. 'Is you gwine to stay here long?' 'Not very long,' I replied. 'On business, I s'pose.' 'Yes,' said I, 'I am hunting up the lost sheep of the house of Israel.' 'Oh,' exclaimed she, 'hunting for lost sheep is you? Well, you have a hard time to find 'em here. My husband lost an old ram last week, and he ain't found him yet, and he's hunted every day.' 'I am not looking for four-legged sheep,' said I, 'I am hunting for sinners.' 'Ah'; she said, 'then you are a preacher.' 'Yes,' said I. 'You are the first of that sort that's bin in these diggins for many a day.' Turning to her eldest daughter, she said in an excited tone, 'Clar out the pigs and ducks, and sweep up the floor; this is a preacher.' And it was some time before any of the children would come near me; one remained under the bed (which, by the by, was in the same room), all the while I was there. 'Well,' continued the woman, 'I was a tellin' my man only yesterday that I would like once more to go to meetin' before I died, and he said as he should like to do the same. But as you have come, it will save us the trouble of going out of the district.'" "Then you found some of the lost sheep," said Carlton. "Yes," replied Snyder, "I did not find anything else up there. The state makes no provision for educating the poor: they are unable to do it themselves, and they grow up in a state of ignorance and degradation. The men hunt and the women have to go in the fields and labour." "What is the cause of it?" inquired Carlton. "Slavery," answered Snyder, slavery,—and nothing else. Look at the city of Boston; it pays more taxes for the support of the government than this entire state. The people of Boston do more business than the whole population of Mississippi put together. I was told some very amusing things while at Sand Hill. A farmer there told me a story about an old woman, who was very pious herself. She had a husband and three sons, who were sad characters, and she had often prayed for their conversion but to no effect. At last, one day while working in the corn-field, one of her sons was bitten by a rattlesnake. He had scarce reached home before he felt the poison, and in his agony called loudly on his Maker. "The pious old woman, when she heard this, forgetful of her son's misery, and everything else but the glorious hope of his repentance, fell on her knees, and prayed as follows—'Oh! Lord, I thank thee, that thou hast at last opened Jimmy's eyes to the error of his ways; and I pray that, in thy Divine mercy, thou wilt send a rattlesnake to bite the old man, and another to bite Tom, and another to bite Harry, for I am certain that nothing but a rattlesnake, or something of the kind, will ever turn them from their sinful ways, they are so hard-headed.' When returning home, and before I got out of the Sand Hill district, I saw a funeral, and thought I would fasten my horse to a post and attend. The coffin was carried in a common horse cart, and followed by fifteen or twenty persons very shabbily dressed, and attended by a man whom I took to be the religious man of the place. After the coffin had been placed near the grave, he spoke as follows,— "'Friends and neighbours! you have congregated to see this lump of mortality put into a hole in the ground. You all know the deceased—a worthless, drunken, good-for-nothing vagabond. He lived in disgrace and infamy, and died in wretchedness. You all despised him—you all know his brother Joe, who lives on the hill? He's not a bit better though he has scrap'd together a little property by cheating his neighbours. His end will be like that of this loathsome creature, whom you will please put into the hole as soon as possible. I won't ask you to drop a tear, but brother Bohow will please raise a hymn while we fill up the grave.'" "I am rather surprised to hear that any portion of the whites in this state are in so low a condition." "Yet it is true," returned Snyder. "These are very onpleasant facts to be related to ye, Mr. Carlton," said Huckelby; "but I can bear witness to what Mr. Snyder has told ye." Huckelby was from Maryland, where many of the poor whites are in as sad a condition as the Sand Hillers of Mississippi. He was a tall man, of iron constitution, and could neither read nor write, but was considered one of the best overseers in the country. When about to break a slave in, to do a heavy task, he would make him work by his side all day; and if the new hand kept up with him, he was set down as an able bodied man. Huckelby had neither moral, religious, or political principles, and often boasted that conscience was a matter that never "cost" him a thought. "Mr. Snyder ain't told ye half about the folks in these parts," continued he; "we who comes from more enlightened parts don't know how to put up with 'em down here. I find the people here knows mighty little indeed; in fact, I may say they are univarsaly onedicated. I goes out among none on 'em, 'cause they ain't such as I have been used to 'sociate with. When I gits a little richer, so that I can stop work, I tend to go back to Maryland, and spend the rest of my days." "I wonder the Negroes don't attempt to get their freedom by physical force." "It ain't no use for 'em to try that, for if they do, we puts 'em through by daylight," replied Huckelby. "There are some desperate fellows among the slaves," said Snyder. "Indeed," remarked Carlton. "Oh, yes," replied the preacher. "A case has just taken place near here, where a neighbour of ours, Mr. J. Higgerson, attempted to correct a Negro man in his employ, who resisted, drew a knife, and stabbed him (Mr. H.) in several places. Mr. J. C. Hobbs (a Tennessean) ran to his assistance. Mr. Hobbs stooped to pick up a stick to strike the Negro, and, while in that position, the Negro rushed upon him, and caused his immediate death. The Negro then fled to the woods, but was pursued with dogs, and soon overtaken. He had stopped in a swamp to fight the dogs, when the party who were pursuing him came upon him, and commanded him to give up, which he refused to do. He then made several efforts to stab them. Mr. Roberson, one of the party, gave him several blows on the head with a rifle gun; but this, instead of subduing, only increased his desperate revenge. Mr. R. then discharged his gun at the Negro, and missing him, the ball struck Mr. Boon in the face, and felled him to the ground. The Negro, seeing Mr. Boon prostrated, attempted to rush up and stab him, but was prevented by the timely interference of some one of the party. He was then shot three times with a revolving pistol, and once with a rifle, and after having his throat cut, he still kept the knife firmly grasped in his hand, and tried to cut their legs when they approached to put an end to his life. This chastisement was given because the Negro grumbled, and found fault with his master for flogging his wife." "Well, this is a bad state of affairs indeed, and especially the condition of the poor whites," said Carlton. "You see," replied Snyder, "no white man is respectable in these slave states who works for a living. No community can be prosperous, where honest labour is not honoured. No society can be rightly constituted, where the intellect is not fed. Whatever institution reflects discredit on industry, whatever institution forbids the general culture of the understanding, is palpably hostile to individual rights, and to social well-being. Slavery is the incubus that hangs over the Southern States." "Yes," interrupted Huckelby; "them's just my sentiments now, and no mistake. I think that, for the honour of our country, this slavery business should stop. I don't own any, no how, and I would not be an overseer if I wern't paid for it." CHAPTER VIII THE SEPARATION "In many ways does the full heart reveal The presence of the love it would conceal; But in far more the estranged heart lets know The absence of the love, which yet it fain would show." AT length the news of the approaching marriage of Horatio met the ear of Clotel. Her head grew dizzy, and her heart fainted within her; but, with a strong effort at composure, she inquired all the particulars, and her pure mind at once took its resolution. Horatio came that evening, and though she would fain have met him as usual, her heart was too full not to throw a deep sadness over her looks and tones. She had never complained of his decreasing tenderness, or of her own lonely hours; but he felt that the mute appeal of her heart-broken looks was more terrible than words. He kissed the hand she offered, and with a countenance almost as sad as her own, led her to a window in the recess shadowed by a luxuriant passion flower. It was the same seat where they had spent the first evening in this beautiful cottage, consecrated to their first loves. The same calm, clear moonlight looked in through the trellis. The vine then planted had now a luxuriant growth; and many a time had Horatio fondly twined its sacred blossoms with the glossy ringlets of her raven hair. The rush of memory almost overpowered poor Clotel; and Horatio felt too much oppressed and ashamed to break the long deep silence. At length, in words scarcely audible, Clotel said: "Tell me, dear Horatio, are you to be married next week?" He dropped her hand as if a rifle ball had struck him; and it was not until after long hesitation, that he began to make some reply about the necessity of circumstances. Mildly but earnestly the poor girl begged him to spare apologies. It was enough that he no longer loved her, and that they must bid farewell. Trusting to the yielding tenderness of her character, he ventured, in the most soothing accents, to suggest that as he still loved her better than all the world, she would ever be his real wife, and they might see each other frequently. He was not prepared for the storm of indignant emotion his words excited. True, she was his slave; her bones, and sinews had been purchased by his gold, yet she had the heart of a true woman, and hers was a passion too deep and absorbing to admit of partnership, and her spirit was too pure to form a selfish league with crime. At length this painful interview came to an end. They stood together by the Gothic gate, where they had so often met and parted in the moonlight. Old remembrances melted their souls. "Farewell, dearest Horatio," said Clotel. "Give me a parting kiss." Her voice was choked for utterance, and the tears flowed freely, as she bent her lips toward him. He folded her convulsively in his arms, and imprinted a long impassioned kiss on that mouth, which had never spoken to him but in love and blessing. With efforts like a death-pang she at length raised her head from his heaving bosom, and turning from him with bitter sobs, "It is our last. To meet thus is henceforth crime. God bless you. I would not have you so miserable as I am. Farewell. A last farewell." "The last?" exclaimed he, with a wild shriek. "Oh God, Clotel, do not say that"; and covering his face with his hands, he wept like a child. Recovering from his emotion, he found himself alone. The moon looked down upon him mild, but very sorrowfully; as the Madonna seems to gaze upon her worshipping children, bowed down with consciousness of sin. At that moment he would have given worlds to have disengaged himself from Gertrude, but he had gone so far, that blame, disgrace, and duels with angry relatives would now attend any effort to obtain his freedom. Oh, how the moonlight oppressed him with its friendly sadness! It was like the plaintive eye of his forsaken one, like the music of sorrow echoed from an unseen world. Long and earnestly he gazed at that cottage, where he had so long known earth's purest foretaste of heavenly bliss. Slowly he walked away; then turned again to look on that charmed spot, the nestling-place of his early affections. He caught a glimpse of Clotel, weeping beside a magnolia, which commanded a long view of the path leading to the public road. He would have sprung toward her but she darted from him, and entered the cottage. That graceful figure, weeping in the moonlight, haunted him for years. It stood before his closing eyes, and greeted him with the morning dawn. Poor Gertrude, had she known all, what a dreary lot would hers have been; but fortunately she could not miss the impassioned tenderness she never experienced; and Horatio was the more careful in his kindness, because he was deficient in love. After Clotel had been separated from her mother and sister, she turned her attention to the subject of Christianity, and received that consolation from her Bible that is never denied to the children of God. Although it was against the laws of Virginia, for a slave to be taught to read, Currer had employed an old free Negro, who lived near her, to teach her two daughters to read and write. She felt that the step she had taken in resolving never to meet Horatio again would no doubt expose her to his wrath, and probably cause her to be sold, yet her heart was too guileless for her to commit a crime, and therefore she had ten times rather have been sold as a slave than do wrong. Some months after the marriage of Horatio and Gertrude their barouche rolled along a winding road that skirted the forest near Clotel's cottage, when the attention of Gertrude was suddenly attracted by two figures among the trees by the wayside; and touching Horatio's arm, she exclaimed, "Do look at that beautiful child." He turned and saw Clotel and Mary. His lips quivered, and his face became deadly pale. His young wife looked at him intently, but said nothing. In returning home, he took another road; but his wife seeing this, expressed a wish to go back the way they had come. He objected, and suspicion was awakened in her heart, and she soon after learned that the mother of that lovely child bore the name of Clotel, a name which she had often heard Horatio murmur in uneasy slumbers. From gossiping tongues she soon learned more than she wished to know. She wept, but not as poor Clotel had done; for she never had loved, and been beloved like her, and her nature was more proud: henceforth a change came over her feelings and her manners, and Horatio had no further occasion to assume a tenderness in return for hers. Changed as he was by ambition, he felt the wintry chill of her polite propriety, and sometimes, in agony of heart, compared it with the gushing love of her who was indeed his wife. But these and all his emotions were a sealed book to Clotel, of which she could only guess the contents. With remittances for her and her child's support, there sometimes came earnest pleadings that she would consent to see him again; but these she never answered, though her heart yearned to do so. She pitied his young bride, and would not be tempted to bring sorrow into her household by any fault of hers. Her earnest prayer was, that she might not know of her existence. She had not looked on Horatio since she watched him under the shadow of the magnolia, until his barouche passed her in her rambles some months after. She saw the deadly paleness of his countenance, and had he dared to look back, he would have seen her tottering with faintness. Mary brought water from a rivulet, and sprinkled her face. When she revived, she clasped the beloved child to her heart with a vehemence that made her scream. Soothingly she kissed away her fears, and gazed into her beautiful eyes with a deep, deep sadness of expression, which poor Mary never forgot. Wild were the thoughts that passed round her aching heart, and almost maddened her poor brain; thoughts which had almost driven her to suicide the night of that last farewell. For her child's sake she had conquered the fierce temptation then; and for her sake, she struggled with it now. But the gloomy atmosphere of their once happy home overclouded the morning of Mary's life. Clotel perceived this, and it gave her unutterable pain. "Tis ever thus with woman's love, True till life's storms have passed; And, like the vine around the tree, It braves them to the last." CHAPTER IX THE MAN OF HONOUR "My tongue could never learn sweet soothing words, But now thy beauty is propos'd, my fee, My proud heart sues, and prompts my tongue to speak." Shakespeare. JAMES CRAWFORD, the purchaser of Althesa, was from the green mountains of Vermont, and his feelings were opposed to the holding of slaves. But his young wife persuaded him into the idea that it was no worse to own a slave than to hire one and pay the money to another. Hence it was that he had been induced to purchase Althesa. Henry Morton, a young physician from the same state, and who had just commenced the practice of his profession in New Orleans, was boarding with Crawford when Althesa was brought home. The young physician had been in New Orleans but a few weeks, and had seen very little of slavery. In his own mountain home he had been taught that the slaves of the Southern states were Negroes, if not from the coast of Africa, the descendants of those who had been imported. He was unprepared to behold with composure a beautiful young white girl of fifteen in the degraded position of a chattel slave. The blood chilled in his young heart as he heard Crawford tell how, by bartering with the trader, he had bought her for two hundred dollars less than he first asked. His very looks showed that the slave girl had the deepest sympathy of his heart. Althesa had been brought up by her mother to look after the domestic concerns of her cottage in Virginia, and knew well the duties imposed upon her. Mrs. Crawford was much pleased with her new servant, and often made mention of her in the presence of Morton. The young man's sympathy ripened into love, which was reciprocated by the friendless and injured child of sorrow. There was but one course left; that was, to purchase the young girl and make her his wife, which he did six months after her arrival in Crawford's family. The young physician and his wife immediately took lodgings in another part of the city; a private teacher was called in, and the young wife taught some of those accomplishments which are necessary for one's taking a position in society. Dr. Morton soon obtained a large practice in his profession, and with it increased in wealth—but with all his wealth he never would own a slave. Mrs. Morton was now in a position to seek out and redeem her mother, whom she had not heard of since they parted at Natchez. An agent was immediately despatched to hunt out the mother and to see if she could be purchased. The agent had no trouble in finding out Mr. Peck: but all overtures were unavailable; he would not sell Currer. His excuse was, that she was such a good housekeeper that he could not spare her. Poor Althesa felt sad when she found that her mother could not be bought. However, she felt a consciousness of having done her duty in the matter, yet waited with the hope that the day might come when she should have her mother by her side. CHAPTER X THE YOUNG CHRISTIAN "Here we see God dealing in slaves; giving them to his own favourite child [Abraham], a man of superlative worth, and as a reward for his eminent goodness."—Rev. Theodore Clapp, of New Orleans. ON Carlton's return the next day from the farm, he was overwhelmed with questions from Mr. Peck, as to what he thought of the plantation, the condition of the Negroes, Huckelby and Snyder; and especially how he liked the sermon of the latter. Mr. Peck was a kind of a patriarch in his own way. To begin with, he was a man of some talent. He not only had a good education, but was a man of great eloquence, and had a wonderful command of language. He too either had, or thought he had, poetical genius; and was often sending contributions to the Natchez Free Trader, and other periodicals. In the way of raising contributions for foreign missions, he took the lead of all others in his neighbourhood. Everything he did, he did for the "glory of God," as he said: he quoted Scripture for almost everything he did. Being in good circumstances, he was able to give to almost all benevolent causes to which he took a fancy. He was a most loving father, and his daughter exercised considerable influence over him, and owing to her piety and judgment, that influence had a beneficial effect. Carlton, though a schoolfellow of the parson's, was nevertheless nearly ten years his junior; and though not an avowed infidel, was, however, a freethinker, and one who took no note of to-morrow. And for this reason Georgiana took peculiar interest in the young man, for Carlton was but little above thirty and unmarried. The young Christian felt that she would not be living up to that faith that she professed and believed in, if she did not exert herself to the utmost to save the thoughtless man from his downward career; and in this she succeeded to her most sanguine expectations. She not only converted him, but in placing the Scriptures before him in their true light, she redeemed those sacred writings from the charge of supporting the system of slavery, which her father had cast upon them in the discussion some days before. Georgiana's first object, however, was to awaken in Carlton's breast a love for the Lord Jesus Christ. The young man had often sat under the sound of the gospel with perfect indifference. He had heard men talk who had grown grey bending over the Scriptures, and their conversation had passed by him unheeded; but when a young girl, much younger than himself, reasoned with him in that innocent and persuasive manner that woman is wont to use when she has entered with her whole soul upon an object, it was too much for his stout heart, and he yielded. Her next aim was to vindicate the Bible from sustaining the monstrous institution of slavery. She said, "God has created of one blood all the nations of men, to dwell on all the face of the earth. To claim, hold, and treat a human being as property is felony against God and man. The Christian religion is opposed to slaveholding in its spirit and its principles; it classes menstealers among murderers; and it is the duty of all who wish to meet God in peace, to discharge that duty in spreading these principles. Let us not deceive ourselves into the idea that slavery is right, because it is profitable to us. Slaveholding is the highest possible violation of the eighth commandment. To take from a man his earnings, is theft; but to take the earner is a compound, life-long theft; and we who profess to follow in the footsteps of our Redeemer, should do our utmost to extirpate slavery from the land. For my own part, I shall do all I can. When the Redeemer was about to ascend to the bosom of the Father, and resume the glory which he had with him before the world was, he promised his disciples that the power of the Holy Ghost should come upon them, and that they should be witnesses for him to the uttermost parts of the earth. What was the effect upon their minds? 'They all continued with one accord in prayer and supplication with the women.' Stimulated by the confident expectation that Jesus would fulfil his gracious promise, they poured out their hearts in fervent supplications, probably for strength to do the work which he had appointed them unto, for they felt that without him they could do nothing, and they consecrated themselves on the altar of God, to the great and glorious enterprise of preaching the unsearchable riches of Christ to a lost and perishing world. Have we less precious promises in the Scriptures of truth? May we not claim of our God the blessing promised unto those who consider the poor: the Lord will preserve them and keep them alive, and they shall be blessed upon the earth? Does not the language, 'Inasmuch as ye did it unto one of the least of these my brethren, ye did it unto me,' belong to all who are rightly engaged in endeavouring to unloose the bondman's fetters? Shall we not then do as the apostles did? Shall we not, in view of the two millions of heathen in our very midst, in view of the souls that are going down in an almost unbroken phalanx to utter perdition, continue in prayer and supplication, that God will grant us the supplies of his Spirit to prepare us for that work which he has given us to do? Shall not the wail of the mother as she surrenders her only child to the grasp of the ruthless kidnapper, or the trader in human blood, animate our devotions? Shall not the manifold crimes and horrors of slavery excite more ardent outpourings at the throne of grace to grant repentance to our guilty country, and permit us to aid in preparing the way for the glorious second advent of the Messiah, by preaching deliverance to the captives, and the opening of the prison doors to those who are bound?" Georgiana had succeeded in riveting the attention of Carlton during her conversation, and as she was finishing her last sentence, she observed the silent tear stealing down the cheek of the newly born child of God. At this juncture her father entered, and Carlton left the room. "Dear papa," said Georgiana, "will you grant me one favour; or, rather, make me a promise?" "I can't tell, my dear, till I know what it is," replied Mr. Peck. "If it is a reasonable request, I will comply with your wish," continued he. "I hope, my dear," answered she, "that papa would not think me capable of making an unreasonable request." "Well, well," returned he; "tell me what it is." "I hope," said she, "that in your future conversation with Mr. Carlton, on the subject of slavery, you will not speak of the Bible as sustaining it." "Why, Georgiana, my dear, you are mad, ain't you?" exclaimed he, in an excited tone. The poor girl remained silent; the father saw in a moment that he had spoken too sharply; and taking her hand in his he said, "Now, my child, why do you make that request?" "Because," returned she, "I think he is on the stool of repentance, if he has not already been received among the elect. He, you know, was bordering upon infidelity, and if the Bible sanctions slavery, then he will naturally enough say that it is not from God; for the argument from internal evidence is not only refuted, but actually turned against the Bible. If the Bible sanctions slavery, then it misrepresents the character of God. Nothing would be more dangerous to the soul of a young convert than to satisfy him that the Scriptures favoured such a system of sin." "Don't you suppose that I understand the Scriptures better than you? I have been in the world longer." "Yes," said she, "you have been in the world longer, and amongst slaveholders so long that you do not regard it in the same light that those do who have not become so familiar with its every-day scenes as you. I once heard you say, that you were opposed to the institution, when you first came to the South." "Yes," answered he, "I did not know so much about it then." "With great deference to you, papa," replied Georgiana, "I don't think that the Bible sanctions slavery. The Old Testament contains this explicit condemnation of it, 'He that stealeth a man, and selleth him, or if he be found in his band, he shall surely be put to death'; and 'Woe unto him that buildeth his house by unrighteousness, and his chambers by wrong; that useth his neighbour's service without wages, and giveth him not for his work'; when also the New Testament exhibits such words of rebuke as these, 'Behold the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth; and the cries of them who have reaped are entered into the ears of the Lord of Sabaoth.' 'The law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons.' A more scathing denunciation of the sin in question is surely to be found on record in no other book. I am afraid," continued the daughter, "that the acts of the professed friends of Christianity in the South do more to spread infidelity than the writings of all the atheists which have ever been published. The infidel watches the religious world. He surveys the church, and, lo! thousands and tens of thousands of her accredited members actually hold slaves. Members 'in good and regular standing,' fellowshipped throughout Christendom except by a few anti-slavery churches generally despised as ultra and radical, reduce their fellow men to the condition of chattels, and by force keep them in that state of degradation. Bishops, ministers, elders, and deacons are engaged in this awful business, and do not consider their conduct as at all inconsistent with the precepts of either the Old or New Testaments. Moreover, those ministers and churches who do not themselves hold slaves, very generally defend the conduct of those who do, and accord to them a fair Christian character, and in the way of business frequently take mortgages and levy executions on the bodies of their fellow men, and in some cases of their fellow Christians. "Now is it a wonder that infidels, beholding the practice and listening to the theory of professing Christians, should conclude that the Bible inculcates a morality not inconsistent with chattelising human beings? And must not this conclusion be strengthened, when they hear ministers of talent and learning declare that the Bible does sanction slaveholding, and that it ought not to be made a disciplinable offence in churches? And must not all doubt be dissipated, when one of the most learned professors in our theological seminaries asserts that the Bible recognises that the relation may still exist, salva fide et salva ecclesia' (without injury to the Christian faith or church) and that only 'the abuse of it is the essential and fundamental wrong?' Are not infidels bound to believe that these professors, ministers, and churches understand their own Bible, and that, consequently, notwithstanding solitary passages which appear to condemn slaveholding, the Bible sanctions it? When nothing can be further from the truth. And as for Christ, his whole life was a living testimony against slavery and all that it inculcates. When he designed to do us good, he took upon himself the form of a servant. He took his station at the bottom of society. He voluntarily identified himself with the poor and the despised. The warning voices of Jeremiah and Ezekiel were raised in olden time, against sin. Let us not forget what followed. 'Therefore, thus saith the Lord—ye have not harkened unto me in proclaiming liberty every one to his brother, and every one to his neighbour—behold I proclaim a liberty for you, saith the Lord, to the sword, to the pestilence, and to the famine.' Are we not virtually as a nation adopting the same impious language, and are we not exposed to the same tremendous judgments? Shall we not, in view of those things, use every laudable means to awaken our beloved country from the slumbers of death, and baptize all our efforts with tears and with prayers, that God may bless them? Then, should our labour fail to accomplish the end for which we pray, we shall stand acquitted at the bar of Jehovah, and although we may share in the national calamities which await unrepented sins, yet that blessed approval will be ours—'Well done, good and faithful servants, enter ye into the joy of your Lord.'" "My dear Georgiana," said Mr. Peck, "I must be permitted to entertain my own views on this subject, and to exercise my own judgment." "Believe me, dear papa," she replied, "I would not be understood as wishing to teach you, or to dictate to you in the least; but only grant my request, not to allude to the Bible as sanctioning slavery, when speaking with Mr. Carlton." "Well," returned he, "I will comply with your wish." The young Christian had indeed accomplished a noble work; and whether it was admitted by the father, or not, she was his superior and his teacher. Georgiana had viewed the right to enjoy perfect liberty as one of those inherent and inalienable rights which pertain to the whole human race, and of which they can never be divested, except by an act of gross injustice. And no one was more able than herself to impress those views upon the hearts of all with whom she came in contact. Modest and self-possessed, with a voice of great sweetness, and a most winning manner, she could, with the greatest ease to herself, engage their attention. CHAPTER XI THE PARSON POET "Unbind, unbind my galling chain, And set, oh! set me free: No longer say that I'll disdain The gift of liberty." THROUGH the persuasion of Mr. Peck, and fascinated with the charms of Georgiana, Carlton had prolonged his stay two months with his old school-fellow. During the latter part of the time he had been almost as one of the family. If Miss Peck was invited out, Mr. Carlton was, as a matter of course. She seldom rode out, unless with him. If Mr. Peck was absent, he took the head of the table; and, to the delight of the young lady, he had on several occasions taken part in the family worship. "I am glad," said Mr. Peck, one evening while at the tea table, "I am glad, Mr. Carlton, that my neighbour Jones has invited you to visit him at his farm. He is a good neighbour, but a very ungodly man; I want that you should see his people, and then, when you return to the North, you can tell how much better a Christian's slaves are situated than one who does nothing for the cause of Christ." "I hope, Mr. Carlton," said Georgiana, "that you will spend the Sabbath with him, and have a religious interview with the Negroes." "Yes," replied the parson, "that's well thought of, Georgy." "Well, I think I will go up on Thursday next, and stay till Monday," said Carlton; "and I shall act upon your suggestion, Miss Peck," continued he; "and try to get a religious interview with the blacks. By-the-by," remarked Carlton, "I saw an advertisement in the Free Trader to-day that rather puzzled me. Ah, here it is now; and, drawing the paper from his pocket, "I will read it, and then you can tell me what it means: 'To PLANTERS AND OTHERS.—Wanted fifty Negroes. Any person having sick Negroes, considered incurable by their respective physicians, (their owners of course,) and wishing to dispose of them, Dr. Stillman will pay cash for Negroes affected with scrofula or king's evil, confirmed hypochondriacism, apoplexy, or diseases of the brain, kidneys, spleen, stomach and intestines, bladder and its appendages, diarrhoea, dysentery, &c. The highest cash price will be paid as above.' When I read this to-day I thought that the advertiser must be a man of eminent skill as a physician, and that he intended to cure the sick Negroes; but on second thought I find that some of the diseases enumerated are certainly incurable. What can he do with these sick Negroes?" "You see," replied Mr. Peck, laughing, "that he is a doctor, and has use for them in his lectures. The doctor is connected with a small college. Look at his prospectus, where he invites students to attend, and that will explain the matter to you." Carlton turned to another column, and read the following: "Some advantages of a peculiar character are connected with this institution, which it may be proper to point out. No place in the United States offers as great opportunities for the acquisition of anatomical knowledge. Subjects being obtained from among the coloured population in sufficient numbers for every purpose, and proper dissections carried on without offending any individuals in the community!" "These are for dissection, then?" inquired Carlton with a trembling voice. "Yes," answered the parson. "Of course they wait till they die before they can use them." "They keep them on hand, and when they need one they bleed him to death," returned Mr. Peck. "Yes, but that's murder." "Oh, the doctors are licensed to commit murder, you know; and what's the difference, whether one dies owing to the loss of blood, or taking too many pills? For my own part, if I had to choose, I would rather submit to the former." "I have often heard what I considered hard stories in abolition meetings in New York about slavery; but now I shall begin to think that many of them are true." "The longer you remain here the more you will be convinced of the iniquity of the institution," remarked Georgiana. "Now, Georgy, my dear, don't give us another abolition lecture, if you please," said Mr. Peck. "Here, Carlton," continued the parson, "I have written a short poem for your sister's album, as you requested me; it is a domestic piece, as you will see." "She will prize it the more for that," remarked Carlton; and taking the sheet of paper, he laughed as his eyes glanced over it. "Read it out, Mr. Carlton," said Georgiana, "and let me hear what it is; I know papa gets off some very droll things at times." Carlton complied with the young lady's request, and read aloud the following rare specimen of poetical genius: "MY LITTLE NIG. "I have a little nigger, the blackest thing alive, He'll be just four years old if he lives till forty-five; His smooth cheek hath a glossy hue, like a new polished boot, And his hair curls o'er his little head as black as any soot. His lips bulge from his countenance—his little ivories shine— His nose is what we call a little pug, but fashioned very fine: Although not quite a fairy, he is comely to behold, And I wouldn't sell him, 'pon my word, for a hundred all in gold. "He gets up early in the morn, like all the other nigs, And runs off to the hog-lot, where he squabbles with the pigs— And when the sun gets out of bed, and mounts up in the sky, The warmest corner of the yard is where my nig doth lie. And there extended lazily, he contemplates and dreams, (I cannot qualify to this, but plain enough it seems;) Until 'tis time to take in grub, when you can't find him there, For, like a politician, he has gone to hunt his share. "I haven't said a single word concerning my plantation, Though a prettier, I guess, cannot be found within the nation; When he gets a little bigger, I'll take and to him show it, And then I'll say, 'My little nig, now just prepare to go it!' I'll put a hoe into his hand—he'll soon know what it means, And every day for dinner, he shall have bacon and greens." CHAPTER XII A NIGHT IN THE PARSON'S KITCHEN "And see the servants met, Their daily labour's o'er; And with the jest and song they set The kitchen in a roar." MR. PECK kept around him four servants besides Currer, of whom we have made mention: of these, Sam was considered the first. If a dinner-party was in contemplation, or any company to be invited to the parson's, after all the arrangements had been talked over by the minister and his daughter, Sam was sure to be consulted upon the subject by "Miss Georgy," as Miss Peck was called by the servants. If furniture, crockery, or anything else was to be purchased, Sam felt that he had been slighted if his opinion had not been asked. As to the marketing, he did it all. At the servants' table in the kitchen, he sat at the head, and was master of ceremonies. A single look from him was enough to silence any conversation or noise in the kitchen, or any other part of the premises. There is, in the Southern States, a great amount of prejudice against colour amongst the Negroes themselves. The nearer the Negro or mulatto approaches to the white, the more he seems to feel his superiority over those of a darker hue. This is, no doubt, the result of the prejudice that exists on the part of the whites towards both mulattoes and blacks. Sam was originally from Kentucky, and through the instrumentality of one of his young masters whom he had to take to school, he had learned to read so as to be well understood; and, owing to that fact, was considered a prodigy among the slaves, not only of his own master's, but those of the town who knew him. Sam had a great wish to follow in the footsteps of his master, and be a poet; and was, therefore, often heard singing doggerels of his own composition. But there was one great drawback to Sam, and that was his colour. He was one of the blackest of his race. This he evidently regarded as a great misfortune. However, he made up for this in his dress. Mr. Peck kept his house servants well dressed; and as for Sam, he was seldom seen except in a ruffled shirt. Indeed, the washerwoman feared him more than all others about the house. Currer, as we have already stated, was chief of the kitchen department, and had a general supervision of the household affairs. Alfred the coachman, Peter, and Hetty made up the remainder of the house servants. Besides these, Mr. Peck owned eight slaves who were masons. These worked in the city. Being mechanics, they were let out to greater advantage than to keep them on the farm. However, every Sunday night, Peck's servants, including the bricklayers, usually assembled in the kitchen, when the events of the week were freely discussed and commented on. It was on a Sunday evening, in the month of June, that there was a party at Mr. Peck's, and, according to custom in the Southern States, the ladies had their maid-servants with them. Tea had been served in "the house," and the servants, including the strangers, had taken their seats at the tea table in the kitchen. Sam, being a "single gentleman," was usually attentive to the "ladies" on this occasion. He seldom or ever let the day pass without spending at least an hour in combing and brushing up his "hair." Sam had an idea that fresh butter was better for his hair than any other kind of grease; and therefore, on churning days, half a pound of butter had always to be taken out before it was salted. When he wished to appear to great advantage, he would grease his face, to make it "shiny." On the evening of the party therefore, when all the servants were at the table, Sam cut a big figure. There he sat with his wool well combed and buttered, face nicely greased, and his ruffles extending five or six inches from his breast. The parson in his own drawing-room did not make a more imposing appearance than did his servant on this occasion. "I jist bin had my fortune told last Sunday night," said Sam, as he helped one of the girls to some sweet hash. "Indeed," cried half-a-dozen voices. "Yes," continued he; "Aunt Winny teld me I is to hab de prettiest yaller gal in town, and dat I is to be free." All eyes were immediately turned toward Sally Johnson, who was seated near Sarn. "I speck I see somebody blush at dat remark," said Alfred. "Pass dem pancakes and molasses up dis way, Mr. Alf, and none of your insinawaysion here," rejoined Sam. "Dat reminds me," said Currer, "dat Doreas Simpson is gwine to git married." "Who to, I want to know?" inquired Peter. "To one of Mr. Darby's field-hands," answered Currer. "I should tink dat dat gal would not trow hersef away in dat manner," said Sally. "She good enough looking to get a house servant, and not to put up wid a fiel' nigger," continued she. "Yes," said Sam, "dat's a wery insensible remark of yours, Miss Sally. I admire your judgment wery much, I assure you. Dah's plenty of suspectible and well-dressed house servants dat a gal of her looks can get, wid out taken up wid dem common darkies." "Is de man black or a mulatto?" inquired one of the company. "He's nearly white," replied Currer. "Well den, dat's some exchuse for her," remarked Sam; "for I don't like to see dis malgemation of blacks and mulattoes." "No mulatto?" inquired one of the corn-how. Continued Sam, "If I had my rights I would be a mulatto too, for my mother was almost as light-coloured as Miss Sally," said he. Although Sam was one of the blackest men living, he nevertheless contended that his mother was a mulatto, and no one was more prejudiced against the blacks than he. A good deal of work, and the free use of fresh butter, had no doubt done wonders for his "hare" in causing it to grow long, and to this he would always appeal when he wished to convince others that he was part of an Anglo-Saxon. "I always thought you was not clear black, Mr. Sam," said Agnes. "You are right dahr, Miss Agnes. My hare tells what company I belong to," answered Sam. Here the whole company joined in the conversation about colour, which lasted for some time, giving unmistakeable evidence that caste is owing to ignorance. The evening's entertainment concluded by Sam's relating a little of his own experience while with his first master in old Kentucky. Sam's former master was a doctor, and had a large practice among his neighbours, doctoring both masters and slaves. When Sam was about fifteen years of age, his old master set him to grinding up the ointment, then to making pills. As the young student grew older and became more practised in his profession, his services were of more importance to the doctor. The physician having a good business, and a large number of his patients being slaves, the most of whom had to call on the doctor when ill, he put Sam to bleeding, pulling teeth, and administering medicine to the slaves. Sam soon acquired the name amongst the slaves of the "Black Doctor." With this appellation he was delighted, and no regular physician could possibly have put on more airs than did the black doctor when his services were required. In bleeding, he must have more bandages, and rub and smack the arm more than the doctor would have thought of. We once saw Sam taking out a tooth for one of his patients, and nothing appeared more amusing. He got the poor fellow down on his back, and he got astraddle of the man's chest, and getting the turnkeys on the wrong tooth, he shut both eyes and pulled for his life. The poor man screamed as loud as he could, but to no purpose. Sam had him fast. After a great effort, out came the sound grinder, and the young doctor saw his mistake; but consoled himself with the idea that as the wrong tooth was out of the way, there was more room to get at the right one. Bleeding and a dose of calomel was always considered indispensable by the "Old Boss"; and, as a matter of course, Sam followed in his footsteps. On one occasion the old doctor was ill himself, so as to be unable to attend to his patients. A slave, with pass in hand, called to receive medical advice, and the master told Sam to examine him and see what he wanted. This delighted him beyond measure, for although he had been acting his part in the way of giving out medicine as the master ordered it, he had never been called upon by the latter to examine a patient, and this seemed to convince him that, after all, he was no sham doctor. As might have been expected, he cut a rare figure in his first examination, placing himself directly opposite his patient, and folding his arms across his breast, and looking very knowingly, he began, "What's de matter wid you?" "I is sick." "Where is you sick?" "Here," replied the man, putting his hand upon his stomach. "Put out your tongue," continued the doctor. The man ran out his tongue at full length. "Let me feel your pulse," at the same time taking his patient's hand in his, placing his fingers on his pulse, he said, "Ah, your case is a bad one; if I don't do something for you, and dat pretty quick, you'll be a gone coon, and dat's sartin." At this the man appeared frightened, and inquired what was the matter with him: in answer, Sam said, "I done told you dat your case is a bad one, and dat's enough." On Sam's returning to his master's bedside, the latter said, "Well, Sam, what do you think is the matter with him?" "His stomach is out of order, sir," he replied. "What do you think had best be done for him?" "I think I better bleed him and give him a dose of calomel," returned Sam. So to the latter's gratification the master let him have his own way. We need not further say, that the recital of Sam's experience as a physician gave him a high position amongst the servants that evening, and made him a decided favourite with the ladies, one of whom feigned illness, when the black doctor, to the delight of all, and certainly to himself, gave medical advice. Thus ended the evening amongst the servants in the parson's kitchen. CHAPTER XIII A SLAVE HUNTING PARSON "'Tis too much prov'd—that with devotion's visage, And pious action, we do sugar o'er the devil himself." —Shakespeare. "You will, no doubt, be well pleased with neighbour Jones," said Mr. Peck, as Carlton stepped into the chaise to pay his promised visit to the "ungodly man." "Don't forget to have a religious interview with the Negroes, remarked Georgiana, as she gave the last nod to her young convert. "I will do my best," returned Carlton, as the vehicle left the door. As might have been expected, Carlton met with a cordial reception at the hands of the proprietor of the Grove Farm. The servants in the "Great House" were well dressed, and appeared as if they did not want for food. Jones knew that Carlton was from the North, and a non-slaveholder, and therefore did everything in his power to make a favourable impression on his mind. "My Negroes are well clothed, well fed, and not over worked," said the slaveholder to his visitor, after the latter had been with him nearly a week. "As far as I can see your slaves appear to good advantage," replied Carlton. "But," continued he, "if it is a fair question, do you have preaching among your slaves on Sunday, Mr. Jones?" "No, no," returned he, "I think that's all nonsense; my Negroes do their own preaching." "So you do permit them to have meetings." "Yes, when they wish. There's some very intelligent and clever chaps among them." "As to-morrow is the Sabbath," said Carlton, "if you have no objection, I will attend meeting with them." "Most certainly you shall, if you will do the preaching," returned the planter. Here the young man was about to decline, but he remembered the parting words of Georgiana, and he took courage and said, "Oh, I have no objection to give the Negroes a short talk." It was then understood that Carlton was to have a religious interview with the blacks the next day, and the young man waited with a degree of impatience for the time. In no part of the South are slaves in a more ignorant and degraded state than in the cotton, sugar, and rice districts. If they are permitted to cease labour on the Sabbath, the time is spent in hunting, fishing, or lying beneath the shade of a tree, resting for the morrow. Religious instruction is unknown in the far South, except among such men as the Rev. C. C. Jones, John Peck, and some others who regard religious instruction, such as they impart to their slaves, as calculated to make them more trustworthy and valuable as property. Jones, aware that his slaves would make rather a bad show of intelligence if questioned by Carlton, resolved to have them ready for him, and therefore gave his driver orders with regard to their preparation. Consequently, after the day's labour was over, Dogget, the driver, assembled the Negroes together and said, "Now, boys and gals, your master is coming down to the quarters to-morrow with his visitor, who is going to give you a preach, and I want you should understand what he says to you. Now many of you who came of Old Virginia and Kentuck, know what preaching is, and others who have been raised in these parts do not. Preaching is to tell you that you are mighty wicked and bad at heart. This, I suppose, you all know. But if the gentleman should ask you who made you, tell him the Lord; if he ask if you wish to go to heaven, tell him yes. Remember that you are all Christians, all love the Lord, all want to go to heaven, all love your masters, and all love me. Now, boys and gals, I want you to show yourselves smart to-morrow: be on your p's and q's, and, Monday morning, I will give you all a glass of whiskey bright and early." Agreeable to arrangement the slaves were assembled together on Sunday morning under the large trees near the great house, and after going through another drilling from the driver, Jones and Carlton made their appearance. "You see," said Jones to the Negroes, as he approached them, you see here's a gentleman that's come to talk to you about your souls, and I hope you 'ill all pay that attention that you ought." Jones then seated himself in one of the two chairs placed there for him and the stranger. Carlton had already selected a chapter in the Bible to read to them, which he did, after first prefacing it with some remarks of his own. Not being accustomed to speak in public, he determined, after reading the Bible, to make it more of a conversational meeting than otherwise. He therefore began asking them questions. "Do you feel that you are a Christian?" asked he of a full-blooded Negro that sat near him. "Yes, sir," was the response. "You feel, then, that you shall go to heaven." "Yes, sir." "Of course you know who made you?" The man put his hand to his head and began to scratch his wool; and, after a little hesitation, answered, "De overseer told us last night who made us, but indeed I forgot the gentmun's name." This reply was almost too much for Carlton, and his gravity was not a little moved. However, he bit his tongue, and turned to another man, who appeared, from his looks, to be more intelligent. "Do you serve the Lord?" asked he. "No, sir, I don't serve anybody but Mr. Jones. I neber belong to anybody else." To hide his feelings at this juncture, Carlton turned and walked to another part of the grounds, to where the women were seated, and said to a mulatto woman who had rather an anxious countenance, "Did you ever hear of John the Baptist?" "Oh yes, marser, John de Baptist; I know dat nigger bery well indeed; he libs in Old Kentuck, where I come from." Carlton's gravity here gave way, and he looked at the planter and laughed right out. The old woman knew a slave near her old master's farm in Kentucky, and was ignorant enough to suppose that he was the John the Baptist inquired about. Carlton occupied the remainder of the time in reading Scripture and talking to them. "My niggers ain't shown off very well to-day," said Jones, as he and his visitor left the grounds. "No," replied Carlton. "You did not get hold of the bright ones," continued the planter. "So it seems," remarked Carlton. The planter evidently felt that his neighbour, Parson Peck, would have a nut to crack over the account that Carlton would give of the ignorance of the slaves, and said and did all in his power to remove the bad impression already made; but to no purpose. The report made by Carlton, on his return, amused the parson very much. It appeared to him the best reason why professed Christians like himself should be slave-holders. Not so with Georgiana. She did not even smile when Carlton was telling his story, but seemed sore at heart that such ignorance should prevail in their midst. The question turned upon the heathen of other lands, and the parson began to expatiate upon his own efforts in foreign missions, when his daughter, with a child-like simplicity, said, "Send Bibles to the heathen; On every distant shore, From light that's beaming o'er us, Let streams increasing pour But keep it from the millions Down-trodden at our door. "Send Bibles to the heathen, Their famished spirits feed; Oh! haste, and join your efforts, The priceless gift to speed; Then flog the trembling Negro If he should learn to read." "I saw a curiosity while at Mr. Jones's that I shall not forget soon," said Carlton. "What was it?" inquired the parson. "A kennel of bloodhounds; and such dogs I never saw before. They were of a species between the bloodhound and the foxhound, and were ferocious, gaunt, and savage-looking animals. They were part of a stock imported from Cuba, he informed me. They were kept in an iron cage, and fed on Indian corn bread. This kind of food, he said, made them eager for their business. Sometimes they would give the dogs meat, but it was always after they had been chasing a Negro." "Were those the dogs you had, papa, to hunt Harry?" asked Georgiana. "No, my dear," was the short reply: and the parson seemed anxious to change the conversation to something else. When Mr. Peck had left the room, Carlton spoke more freely of what he had seen, and spoke more pointedly against slavery; for he well knew that Miss Peck sympathised with him in all he felt and said. "You mentioned about your father hunting a slave," said Carlton, in an undertone. "Yes," replied she: "papa went with some slave-catchers and a parcel of those nasty Negro-dogs, to hunt poor Harry. He belonged to papa and lived on the farm. His wife lives in town, and Harry had been to see her, and did not return quite as early as he should; and Huckelby was flogging him, and he got away and came here. I wanted papa to keep him in town, so that he could see his wife more frequently; but he said they could not spare him from the farm, and flogged him again, and sent him back. The poor fellow knew that the overseer would punish him over again, and instead of going back he went into the woods." "Did they catch him?" asked Carlton. "Yes," replied she. "In chasing him through the woods, he attempted to escape by swimming across a river, and the dogs were sent in after him, and soon caught him. But Harry had great courage and fought the dogs with a big club; and papa seeing the Negro would escape from the dogs, shot at him, as he says, only to wound him, that he might be caught; but the poor fellow was killed." Overcome by relating this incident, Georgiana burst into tears. Although Mr. Peck fed and clothed his house servants well, and treated them with a degree of kindness, he was, nevertheless, a most cruel master. He encouraged his driver to work the field-hands from early dawn till late at night; and the good appearance of the house-servants, and the preaching of Snyder to the field Negroes, was to cause himself to be regarded as a Christian master. Being on a visit one day at the farm, and having with him several persons from the Free States, and wishing to make them believe that his slaves were happy, satisfied, and contented, the parson got out the whiskey and gave each one a dram, who in return had to drink the master's health, or give a toast of some kind. The company were not a little amused at some of the sentiments given, and Peck was delighted at every indication of contentment on the part of the blacks. At last it came to Jack's turn to drink, and the master expected something good from him, because he was considered the cleverest and most witty slave on the farm. "Now," said the master, as he handed Jack the cup of whiskey; "now, Jack, give us something rich. You know," continued he, "we have raised the finest crop of cotton that's been seen in these parts for many a day. Now give us a toast on cotton; come, Jack, give us something to laugh at." The Negro felt not a little elated at being made the hero of the occasion, and taking the whiskey in his right hand, put his left to his head and began to scratch his wool, and said, "The big bee flies high, The little bee make the honey; The black folks makes the cotton, And the white folks gets the money." CHAPTER XIV A FREE WOMAN REDUCED TO SLAVERY ALTHESA found in Henry Morton a kind and affectionate husband; and his efforts to purchase her mother, although unsuccessful, had doubly endeared him to her. Having from the commencement resolved not to hold slaves, or rather not to own any, they were compelled to hire servants for their own use. Five years had passed away, and their happiness was increased by two lovely daughters. Mrs. Morton was seated, one bright afternoon, busily engaged with her needle, and near her sat Salome, a servant that she had just taken into her employ. The woman was perfectly white; so much so, that Mrs. Morton had expressed her apprehensions to her husband, when the woman first came, that she was not born a slave. The mistress watched the servant, as the latter sat sewing upon some coarse work, and saw the large silent tear in her eye. This caused an uneasiness to the mistress, and she said, "Salome, don't you like your situation here?" "Oh yes, madam," answered the woman in a quick tone, and then tried to force a smile. "Why is it that you often look sad, and with tears in your eyes?" The mistress saw that she had touched a tender chord, and continued, "I am your friend; tell me your sorrow, and, if I can, I will help you." As the last sentence was escaping the lips of the mistress, the slave woman put her check apron to her face and wept. Mrs. Morton saw plainly that there was cause for this expression of grief, and pressed the woman more closely. "Hear me, then," said the woman calming herself: "I will tell you why I sometimes weep. I was born in Germany, on the banks of the Rhine. Ten years ago my father came to this country, bringing with him my mother and myself. He was poor, and I, wishing to assist all I could, obtained a situation as nurse to a lady in this city. My father got employment as a labourer on the wharf, among the steamboats; but he was soon taken ill with the yellow fever, and died. My mother then got a situation for herself, while I remained with my first employer. When the hot season came on, my master, with his wife, left New Orleans until the hot season was over, and took me with them. They stopped at a town on the banks of the Mississippi river, and said they should remain there some weeks. One day they went out for a ride, and they had not been one more than half an hour, when two men came into the room and told me that they had bought me, and that I was their slave. I was bound and taken to prison, and that night put on a steamboat and taken up the Yazoo river, and set to work on a farm. I was forced to take up with a Negro, and by him had three children. A year since my master's daughter was married, and I was given to her. She came with her husband to this city, and I have ever since been hired out." "Unhappy woman," whispered Althesa, "why did you not tell me this before?" "I was afraid," replied Salome, "for I was once severely flogged for telling a stranger that I was not born a slave." On Mr. Morton's return home, his wife communicated to him the story which the slave woman had told her an hour before, and begged that something might be done to rescue her from the situation she was then in. In Louisiana as well as many others of the slave states, great obstacles are thrown in the way of persons who have been wrongfully reduced to slavery regaining their freedom. A person claiming to be free must prove his right to his liberty. This, it will be seen, throws the burden of proof upon the slave, who, in all probability, finds it out of his power to procure such evidence. And if any free person shall attempt to aid a freeman in re-gaining his freedom, he is compelled to enter into security in the sum of one thousand dollars, and if the person claiming to be free shall fail to establish such fact, the thousand dollars are forfeited to the state. This cruel and oppressive law has kept many a freeman from espousing the cause of persons unjustly held as slaves. Mr. Morton inquired and found that the woman's story was true, as regarded the time she had lived with her present owner; but the latter not only denied that she was free, but immediately removed her from Morton's. Three months after Salome had been removed from Morton's and let out to another family, she was one morning cleaning the door steps, when a lady passing by, looked at the slave and thought she recognised some one that she had seen before. The lady stopped and asked the woman if she was a slave. "I am," said she. "Were you born a slave?" "No, I was born in Germany." "What's the name of the ship in which you came to this country?" inquired the lady. "I don't know," was the answer. "Was it the am*zon?" At the sound of this name, the slave woman was silent for a moment, and then the tears began to flow freely down her careworn cheeks. "Would you know Mrs. Marshall, who was a passenger in the am*zon, if you should see her?" inquired the lady. At this the woman gazed at the lady with a degree of intensity that can be imagined better than described, and then fell at the lady's feet. The lady was Mrs. Marshall. She had crossed the Atlantic in the same ship with this poor woman. Salome, like many of her countrymen, was a beautiful singer, and had often entertained Mrs. Marshall and the other lady passengers on board the am*zon. The poor woman was raised from the ground by Mrs. Marshall, and placed upon the door step that she had a moment before been cleaning. "I will do my utmost to rescue you from the horrid life of a slave," exclaimed the lady, as she took from her pocket her pencil, and wrote down the number of the house, and the street in which the German woman was working as a slave. After a long and tedious trial of many days, it was decided that Salome Miller was by birth a free woman, and she was set at liberty. The good and generous Althesa had contributed some of the money toward bringing about the trial, and had done much to cheer on Mrs. Marshall in her benevolent object. Salome Miller is free, but where are her three children? They are still slaves, and in all human probability will die as such. This, reader, is no fiction; if you think so, look over the files of the New Orleans newspapers of the years 1845-6, and you will there see reports of the trial. CHAPTER XV TO-DAY A MISTRESS, TO-MORROW A SLAVE "I promised thee a sister tale Of man's perfidious cruelty; Come, then, and hear what cruel wrong Befell the dark ladie."—Coleridge. LET us return for a moment to the home of Clotel. While she was passing lonely and dreary hours with none but her darling child, Horatio Green was trying to find relief in that insidious enemy of man, the intoxicating cup. Defeated in politics, forsaken in love by his wife, he seemed to have lost all principle of honour, and was ready to nerve himself up to any deed, no matter how unprincipled. Clotel's existence was now well known to Horatio's wife, and both her [sic] and her father demanded that the beautiful quadroon and her child should be sold and sent out of the state. To this proposition he at first turned a deaf ear; but when he saw that his wife was about to return to her father's roof, he consented to leave the matter in the hands of his father-in-law. The result was, that Clotel was immediately sold to the slave-trader, Walker, who, a few years previous, had taken her mother and sister to the far South. But, as if to make her husband drink of the cup of humiliation to its very dregs, Mrs. Green resolved to take his child under her own roof for a servant. Mary was, therefore, put to the meanest work that could be found, and although only ten years of age, she was often compelled to perform labour, which, under ordinary circumstances, would have been thought too hard for one much older. One condition of the sale of Clotel to Walker was, that she should be taken out of the state, which was accordingly done. Most quadroon women who are taken to the lower countries to be sold are either purchased by gentlemen for their own use, or sold for waiting-maids; and Clotel, like her sister, was fortunate enough to be bought for the latter purpose. The town of Vicksburgh stands on the left bank of the Mississippi, and is noted for the severity with which slaves are treated. It was here that Clotel was sold to Mr. James French, a merchant. Mrs. French was severe in the extreme to her servants. Well dressed, but scantily fed, and overworked were all who found a home with her. The quadroon had been in her new home but a short time ere she found that her situation was far different from what it was in Virginia. What social virtues are possible in a society of which injustice is the primary characteristic? in a society which is divided into two classes, masters and slaves? Every married woman in the far South looks upon her husband as unfaithful, and regards every quadroon servant as a rival. Clotel had been with her new mistress but a few days, when she was ordered to cut off her long hair. The Negro, constitutionally, is fond of dress and outward appearance. He that has short, woolly hair, combs it and oils it to death. He that has long hair, would sooner have his teeth drawn than lose it. However painful it was to the quadroon, she was soon seen with her hair cut as short as any of the full-blooded Negroes in the dwelling. Even with her short hair, Clotel was handsome. Her life had been a secluded one, and though now nearly thirty years of age, she was still beautiful. At her short hair, the other servants laughed, "Miss Clo needn't strut round so big, she got short nappy har well as I," said Nell, with a broad grin that showed her teeth. "She tinks she white, when she come here wid dat long har of hers," replied Mill. "Yes," continued Nell; "missus make her take down her wool so she no put it up to-day." The fairness of Clotel's complexion was regarded with envy as well by the other servants as by the mistress herself. This is one of the hard features of slavery. To-day the woman is mistress of her own cottage; to-morrow she is sold to one who aims to make her life as intolerable as possible. And be it remembered, that the house servant has the best situation which a slave can occupy. Some American writers have tried to make the world believe that the condition of the labouring classes of England is as bad as the slaves of the United States. The English labourer may be oppressed, he may be cheated, defrauded, swindled, and even starved; but it is not slavery under which he groans. He cannot be sold; in point of law he is equal to the prime minister. "It is easy to captivate the unthinking and the prejudiced, by eloquent declamation about the oppression of English operatives being worse than that of American slaves, and by exaggerating the wrongs on one side and hiding them on the other. But all informed and reflecting minds, knowing that bad as are the social evils of England, those of Slavery are immeasurably worse." But the degradation and harsh treatment that Clotel experienced in her new home was nothing compared with the grief she underwent at being separated from her dear child. Taken from her without scarcely a moment's warning, she knew not what had become of her. The deep and heartfelt grief of Clotel was soon perceived by her owners, and fearing that her refusal to take food would cause her death, they resolved to sell her. Mr. French found no difficulty in getting a purchaser for the quadroon woman, for such are usually the most marketable kind of property. Clotel was sold at private sale to a young man for a housekeeper; but even he had missed his aim. CHAPTER XVI DEATH OF THE PARSON CARLTON was above thirty years of age, standing on the last legs of a young man, and entering on the first of a bachelor. He had never dabbled in matters of love, and looked upon all women alike. Although he respected woman for her virtues, and often spoke of the goodness of heart of the sex, he had never dreamed of marriage. At first he looked upon Miss Peck as a pretty young woman, but after she became his religious teacher, he regarded her in that light, that every one will those whom they know to be their superiors. It was soon seen, however, that the young man not only respected and reverenced Georgiana for the incalculable service she had done him, in awakening him to a sense of duty to his soul, but he had learned to bow to the shrine of Cupid. He found, weeks after he had been in her company, that when he met her at table, or alone in the drawing room, or on the piazza, he felt a shortness of breath, a palpitating of the heart, a kind of dizziness of the head; but he knew not its cause. This was love in its first stage. Mr. Peck saw, or thought he saw, what would be the result of Carlton's visit, and held out every inducement in his power to prolong his stay. The hot season was just commencing, and the young Northerner was talking of his return home, when the parson was very suddenly taken ill. The disease was the cholera, and the physicians pronounced the case incurable. In less than five hours John Peck was a corpse. His love for Georgiana, and respect for her father, had induced Carlton to remain by the bedside of the dying man, although against the express orders of the physician. This act of kindness caused the young orphan henceforth to regard Carlton as her best friend. He now felt it his duty to remain with the young woman until some of her relations should be summoned from Connecticut. After the funeral, the family physician advised that Miss Peck should go to the farm, and spend the time at the country seat; and also advised Carlton to remain with her, which he did. At the parson's death his Negroes showed little or no signs of grief. This was noticed by both Carlton and Miss Peck, and caused no little pain to the latter. "They are ungrateful," said Carlton, as he and Georgiana were seated on the piazza. "What," asked she, "have they to be grateful for?" "Your father was kind, was he not?" "Yes, as kind as most men who own slaves; but the kindness meted out to blacks would be unkindness if given to whites. We would think so, should we not?" "Yes," replied he. "If we would not consider the best treatment which a slave receives good enough for us, we should not think he ought to be grateful for it. Everybody knows that slavery in its best and mildest form is wrong. Whoever denies this, his lips libel his heart. Try him! Clank the chains in his ears, and tell him they are for him; give him an hour to prepare his wife and children for a life of slavery; bid him make haste, and get ready their necks for the yoke, and their wrists for the coffle chains; then look at his pale lips and trembling knees, and you have nature's testimony against slavery." "Let's take a walk," said Carlton, as if to turn the conversation. The moon was just appearing through the tops of the trees, and the animals and insects in an adjoining wood kept up a continued din of music. The croaking of bull-frogs, buzzing of insects, cooing of turtle-doves, and the sound from a thousand musical instruments, pitched on as many different keys, made the welkin ring. But even all this noise did not drown the singing of a party of the slaves, who were seated near a spring that was sending up its cooling waters. "How prettily the Negroes sing," remarked Carlton, as they were wending their way towards the place from whence the sound of the voices came. "Yes," replied Georgiana; "master Sam is there, I'll warrant you: he's always on hand when there's any singing or dancing. We must not let them see us, or they will stop singing." "Who makes their songs for them?" inquired the young man. "Oh, they make them up as they sing them; they are all impromptu songs." By this time they were near enough to hear distinctly every word; and, true enough, Sam's voice was heard above all others. At the conclusion of each song they all joined in a hearty laugh, with an expression of "Dats de song for me;" "Dems dems." "Stop," said Carlton, as Georgiana was rising from the log upon which she was seated; "stop, and let's hear this one." The piece was sung by Sam, the others joining in the chorus, and was as follows: Sam. "Come, all my brethren, let us take a rest, While the moon shines so brightly and clear; Old master is dead, and left us at last, And has gone at the Bar to appear. Old master has died, and lying in his grave, And our blood will awhile cease to flow; He will no more trample on the neck of the slave; For he's gone where the slaveholders go. Chorus. "Hang up the shovel and the hoe Take down the fiddle and the bow— Old master has gone to the slaveholder's rest; He has gone where they all ought to go. Sam. "I heard the old doctor say the other night, As he passed by the dining-room door 'Perhaps the old man may live through the night, But I think he will die about four.' Young mistress sent me, at the peril of my life, For the parson to come down and pray, For says she, 'Your old master is now about to die,' And says I, 'God speed him on his way.' "Hang up the shovel, &c. "At four o'clock at morn the family was called Around the old man's dying bed; And oh! but I laughed to myself when I heard That the old man's spirit had fled. Mr. Carlton cried, and so did I pretend; Young mistress very nearly went mad; And the old parson's groans did the heavens fairly rend; But I tell you I felt mighty glad. "Hang up the shovel, &c. "We'll no more be roused by the blowing of his horn, Our backs no longer he will score; He no more will feed us on cotton-seeds and corn; For his reign of oppression now is o'er. He no more will hang our children on the tree, To be ate by the carrion crow; He no more will send our wives to Tennessee; For he's gone where the slaveholders go. "Hang up the shovel and the hoe, Take down the fiddle and the bow, We'll dance and sing, And make the forest ring, With the fiddle and the old banjo." The song was not half finished before Carlton regretted that he had caused the young lady to remain and hear what to her must be anything but pleasant reflections upon her deceased parent. "I think we will walk," said he, at the same time extending his arm to Georgiana. "No," said she; "let's hear them out. It is from these unguarded expressions of the feelings of the Negroes, that we should learn a lesson." At its conclusion they walked towards the house in silence: as they were ascending the steps, the young man said, "They are happy, after all. The Negro, situated as yours are, is not aware that he is deprived of any just rights." "Yes, yes," answered Georgiana: "you may place the slave where you please; you may dry up to your utmost the fountains of his feelings, the springs of his thought; you may yoke him to your labour, as an ox which liveth only to work, and worketh only to live; you may put him under any process which, without destroying his value as a slave, will debase and crush him as a rational being; you may do this, and the idea that he was born to be free will survive it all. It is allied to his hope of immortality; it is the ethereal part of his nature, which oppression cannot reach; it is a torch lit up in his soul by the hand of Deity, and never meant to be extinguished by the hand of man." On reaching the drawing-room, they found Sam snuffing the candles, and looking as solemn and as dignified as if he had never sung a song or laughed in his life. "Will Miss Georgy have de supper got up now?" asked the Negro. "Yes," she replied. "Well," remarked Carlton, "that beats anything I ever met with. Do you think that was Sam we heard singing?" "I am sure of it," was the answer. "I could not have believed that that fellow was capable of so much deception," continued he. "Our system of slavery is one of deception; and Sam, you see, has only been a good scholar. However, he is as honest a fellow as you will find among the slave population here. If we would have them more honest, we should give them their liberty, and then the inducement to be dishonest would be gone. I have resolved that these creatures shall all be free." "Indeed!" exclaimed Carlton. "Yes, I shall let them all go free, and set an example to those about me." "I honour your judgment," said he. "But will the state permit them to remain?" "If not, they can go where they can live in freedom. I will not be unjust because the state is." CHAPTER XVII RETALIATION "I had a dream, a happy dream; I thought that I was free: That in my own bright land again A home there was for me." WITH the deepest humiliation Horatio Green saw the daughter of Clotel, his own child, brought into his dwelling as a servant. His wife felt that she had been deceived, and determined to punish her deceiver. At first Mary was put to work in the kitchen, where she met with little or no sympathy from the other slaves, owing to the fairness of her complexion. The child was white, what should be done to make her look like other Negroes, was the question Mrs. Green asked herself. At last she hit upon a plan: there was a garden at the back of the house over which Mrs. Green could look from her parlour window. Here the white slave-girl was put to work, without either bonnet or handkerchief upon her head. A hot sun poured its broiling rays on the naked face and neck of the girl, until she sank down in the corner of the garden, and was actually broiled to sleep. "Dat little nigger ain't working a bit, missus," said Dinah to Mrs. Green, as she entered the kitchen. "She's lying in the sun, seasoning; she will work better by and by," replied the mistress. "Dees white niggers always tink dey sef good as white folks," continued the cook. "Yes, but we will teach them better; won't we, Dinah?" "Yes, missus, I don't like dees mularter niggers, no how: dey always want to set dey sef up for something big." The cook was black, and was not without that prejudice which is to be found among the Negroes, as well as among the whites of the Southern States. The sun had the desired effect, for in less than a fortnight Mary's fair complexion had disappeared, and she was but little whiter than any other mulatto children running about the yard. But the close resemblance between the father and child annoyed the mistress more than the mere whiteness of the child's complexion. Horatio made proposition after proposition to have the girl sent away, for every time he beheld her countenance it reminded him of the happy days he had spent with Clotel. But his wife had commenced, and determined to carry out her unfeeling and fiendish designs. This child was not only white, but she was the granddaughter of Thomas Jefferson, the man who, when speaking against slavery in the legislature of Virginia, said, "The whole commerce between master and slave is a perpetual exercise of the most boisterous passions; the most unremitting despotism on the one part, and degrading submission on the other. With what execration should the statesman be loaded who, permitting one half the citizens thus to trample on the rights of the other, transforms those into despots and these into enemies, destroys the morals of the one part, and the amor patriae of the other! For if the slave can have a country in this world, it must be any other in preference to that in which he is born to live and labour for another; in which he must lock up the faculties of his nature, contribute as far as depends on his individual endeavours to the evanishment of the human race, or entail his own miserable condition on the endless generations proceeding from him. And can the liberties of a nation be thought secure when we have removed their only firm basis, a conviction in the minds of the people that these liberties are the gift of God? that they are not to be violated but with his wrath? Indeed, I tremble for my country when I reflect that God is just; that his justice cannot sleep for ever; that, considering numbers, nature, and natural means only, a revolution of the wheel of fortune, an exchange of situation, is among possible events; that it may become probable by supernatural interference! The Almighty has no attribute which can take side with us in such a contest. "What an incomprehensible machine is man! Who can endure toil, famine, stripes, imprisonment, and death itself, in vindication of his own liberty, and the next moment be deaf to all those motives, whose power supported him through his trial, and inflict on his fellow-men a bondage, one hour of which is fraught with more misery than ages of that which he rose in rebellion to oppose! But we must wait with patience the workings of an overruling Providence, and hope that that is preparing the deliverance of these our suffering brethren. When the measure of their tears shall be full—when their tears shall have involved heaven itself in darkness—doubtless a God of justice will awaken to their distress, and by diffusing light and liberality among their oppressors, or at length by his exterminating thunder, manifest his attention to things of this world, and that they are not left to the guidance of blind fatality." The same man, speaking of the probability that the slaves might some day attempt to gain their liberties by a revolution, said, "I tremble for my country, when I recollect that God is just, and that His justice cannot sleep for ever. The Almighty has no attribute that can take sides with us in such a struggle." But, sad to say, Jefferson is not the only American statesman who has spoken high-sounding words in favour of freedom, and then left his own children to die slaves. CHAPTER XVIII THE LIBERATOR "We hold these truths to be self-evident, that all men are created free and equal; that they are endowed by their Creator with certain inalienable rights; among these are life, liberty, and the pursuit of happiness."—Declaration of American Independence. THE death of the parson was the commencement of a new era in the history of his slaves. Only a little more than eighteen years of age, Georgiana could not expect to carry out her own wishes in regard to the slaves, although she was sole heir to her father's estate. There were distant relations whose opinions she had at least to respect. And both law and public opinion in the state were against any measure of emancipation that she might think of adopting; unless, perhaps, she might be permitted to send them to Liberia. Her uncle in Connecticut had already been written to, to come down and aid in settling up the estate. He was a Northern man, but she knew him to be a tight-fisted yankee, whose whole counsel would go against liberating the Negroes. Yet there was one way in which the thing could be done. She loved Carlton, and she well knew that he loved her; she read it in his countenance every time they met, yet the young man did not mention his wishes to her. There were many reasons why he should not. In the first place, her father was just deceased, and it seemed only right that he should wait a reasonable time. Again, Carlton was poor, and Georgiana was possessed of a large fortune; and his high spirit would not, for a moment, allow him to place himself in a position to be regarded as a fortune-hunter. The young girl hinted, as best she could, at the probable future; but all to no purpose. He took nothing to himself. True, she had read much of "woman's rights;" and had even attended a meeting, while at the North, which had been called to discuss the wrongs of woman; but she could not nerve herself up to the point of putting the question to Carlton, although she felt sure that she should not be rejected. She waited, but in vain. At last, one evening, she came out of her room rather late, and was walking on the piazza for fresh air. She passed near Carlton's room, and heard the voice of Sam. The negro had just come in to get the young man's boots, and had stopped, as he usually did, to have some talk. "I wish," said Sam, "dat Marser Carlton an Miss Georgy would get married; den, speck, we'd have good times." "I don't think your mistress would have me," replied the young man. "What make tink dat, Marser Carlton?" "Your mistress would marry no one, Sam, unless she loved them." "Den I wish she would lub you, cause I tink we have good times den. All our folks is de same 'pinion like me," returned the Negro, and then left the room with the boots in his hands. During the conversation between the Anglo-Saxon and the African, one word had been dropped by the former that haunted the young lady the remainder of the night—"Your mistress would marry no one unless she loved them." That word awoke her in the morning, and caused her to decide upon this import subject. Love and duty triumphed over the woman's timid nature, and that day Georgiana informed Carlton that she was ready to become his wife. The young man, with grateful tears, accepted and kissed the hand that was offered to him. The marriage of Carlton and Miss Peck was hailed with delight by both the servants in the house and the Negroes on the farm. New rules were immediately announced for the working and general treatment of the slaves on the plantation. With this, Huckelby, the overseer, saw his reign coming to an end; and Snyder, the Dutch preacher, felt that his services would soon be dispensed with, for nothing was more repugnant to the feelings of Mrs. Carlton than the sermons preached by Snyder to the slaves. She regarded them as something intended to make them better satisfied with their condition, and more valuable as pieces of property, without preparing them for the world to come. Mrs. Carlton found in her husband a congenial spirit, who entered into all her wishes and plans for bettering the condition of their slaves. Mrs. Carlton's views and sympathies were all in favour of immediate emancipation; but then she saw, or thought she saw, a difficulty in that. If the slaves were liberated, they must be sent out of the state. This, of course, would incur additional expense; and if they left the state, where had they better go? "Let's send them to Liberia," said Carlton. "Why should they go to Africa, any more than to the Free States or to Canada?" asked the wife. "They would be in their native land," he answered. "Is not this their native land? What right have we, more than the Negro, to the soil here, or to style ourselves native Americans? Indeed it is as much their home as ours, and I have sometimes thought it was more theirs. The Negro has cleared up the lands, built towns, and enriched the soil with his blood and tears; and in return, he is to be sent to a country of which he knows nothing. Who fought more bravely for American independence than the blacks? A negro, by the name of Attucks, was the first that fell in Boston at the commencement of the revolutionary war; and throughout the whole of the struggles for liberty in this country, the Negroes have contributed their share. In the last war with Great Britain, the country was mainly indebted to the blacks in New Orleans for the achievement of the victory at that place; and even General Jackson, the commander in chief, called the Negroes together at the close of the war, and addressed them in the following terms:— 'Soldiers!—When on the banks of the Mobile I called you to take up arms, inviting you to partake the perils and glory of your white fellow citizens, I expected much from you; for I was not ignorant that you possess qualities most formidable to an invading enemy. I knew with what fortitude you could endure hunger and thirst, and all the fatigues of a campaign. I knew well how you loved your native country, and that you, as well as ourselves, had to defend what man holds most dear—his parents, wife, children, and property. You have done more than I expected. In addition to the previous qualities I before knew you to possess, I found among you a noble enthusiasm, which leads to the performance of great things. 'Soldiers! The President of the United States shall hear how praiseworthy was your conduct in the hour of danger, and the representatives of the American people will give you the praise your exploits entitle you to. Your general anticipates them in appauding your noble ardour.' "And what did these noble men receive in return for their courage, their heroism? Chains and slavery. Their good deeds have been consecrated only in their own memories. Who rallied with more alacrity in response to the summons of danger? If in that hazardous hour, when our homes were menaced with the horrors of war, we did not disdain to call upon the Negro to assist in repelling invasion, why should we, now that the danger is past, deny him a home in his native land?" "I see," said Carlton, "you are right, but I fear you will have difficulty in persuading others to adopt your views." "We will set the example," replied she, "and then hope for the best; for I feel that the people of the Southern States will one day see their error. Liberty has always been our watchword, as far as profession is concerned. Nothing has been held so cheap as our common humanity, on a national average. If every man had his aliquot proportion of the injustice done in this land, by law and violence, the present freemen of the northern section would many of them commit suicide in self-defence, and would court the liberties awarded by Ali Pasha of Egypt to his subjects. Long ere this we should have tested, in behalf of our bleeding and crushed American brothers of every hue and complexion, every new constitution, custom, or practice, by which inhumanity was supposed to be upheld, the injustice and cruelty they contained, emblazoned before the great tribunal of mankind for condemnation; and the good and available power they possessed, for the relief, deliverance and elevation of oppressed men, permitted to shine forth from under the cloud, for the refreshment of the human race." Although Mr. and Mrs. Carlton felt that immediate emancipation was the right of the slave and the duty of the master, they resolved on a system of gradual emancipation, so as to give them time to accomplish their wish, and to prepare the Negro for freedom. Huckelby was one morning told that his services would no longer be required. The Negroes, ninety-eight in number, were called together and told that the whip would no longer be used, and that they would be allowed a certain sum for every bale of cotton produced. Sam, whose long experience in the cotton-field before he had been taken into the house, and whose general intelligence justly gave him the first place amongst the Negroes on the Poplar Farm, was placed at their head. They were also given to understand that the money earned by them would be placed to their credit; and when it amounted to a certain sum, they should all be free. The joy with which this news was received by the slaves, showed their grateful appreciation of the boon their benefactors were bestowing upon them. The house servants were called and told that wages would be allowed them, and what they earned set to their credit, and they too should be free. The next were the bricklayers. There were eight of these, who had paid their master two dollars per day, and boarded and clothed themselves. An arrangement was entered into with them, by which the money they earned should be placed to their credit; and they too should be free, when a certain amount should be accumulated; and great was the change amongst all these people. The bricklayers had been to work but a short time, before their increased industry was noticed by many. They were no longer apparently the same people. A sedateness, a care, an economy, an industry, took possession of them, to which there seemed to be no bounds but in their physical strength. They were never tired of labouring, and seemed as though they could never effect enough. They became temperate, moral, religious, setting an example of innocent, unoffending lives to the world around them, which was seen and admired by all. Mr. Parker, a man who worked nearly forty slaves at the same business, was attracted by the manner in which these Negroes laboured. He called on Mr. Carlton, some weeks after they had been acting on the new system, and offered 2,000 dollars for the head workman, Jim. The offer was, of course, refused. A few days after the same gentleman called again, and made an offer of double the sum that he had on the former occasion. Mr. Parker, finding that no money would purchase either of the Negroes, said, "Now, Mr. Carlton, pray tell me what it is that makes your Negroes work so? What kind of people are they?" "I suppose," observed Carlton, "that they are like other people, flesh and blood." "Why, sir," continued Parker, "I have never seen such people; building as they are next door to my residence, I see and have my eye on them from morning till night. You are never there, for I have never met you, or seen you once at the building. Why, sir, I am an early riser, getting up before day; and do you think that I am not awoke every morning in my life by the noise of their trowels at work, and their singing and noise before day; and do you suppose, sir, that they stop or leave off work at sundown? No, sir, but they work as long as they can see to lay a brick, and then they carry tip brick and mortar for an hour or two afterward, to be ahead of their work the next morning. And again, sir, do you think that they walk at their work? No, sir, they run all day. You see, sir, those immensely long, ladders, five stories in height; do you suppose they walk up them? No, sir, they run up and down them like so many monkeys all day long. I never saw such people as these in my life. I don't know what to make of them. Were a white man with them and over them with a whip, then I should see and understand the cause of the running and incessant labour; but I cannot comprehend it; there is something in it, sir. Great man, sir, that Jim; great man; I should like to own him." Carlton here informed Parker that their liberties depended upon their work; when the latter replied, "If niggers can work so for the promise of freedom, they ought to be made to work without it." This last remark was in the true spirit of the slaveholder, and reminds us of the fact that, some years since, the overseer of General Wade Hampton offered the niggers under him a suit of clothes to the one that picked the most cotton in one day; and after that time that day's work was given as a task to the slaves on that plantation; and, after a while, was adopted by other planters. The Negroes on the farm, under "Marser Sam," were also working in a manner that attracted the attention of the planters round about. They no longer feared Huckelby's whip, and no longer slept under the preaching of Snyder. On the Sabbath, Mr. and Mrs. Carlton read and explained the Scriptures to them; and the very great attention paid by the slaves showed plainly that they appreciated the gospel when given to them in its purity. The death of Currer, from yellow fever, was a great trial to Mrs. Carlton; for she had not only become much attached to her, but had heard with painful interest the story of her wrongs, and would, in all probability, have restored her to her daughter in New Orleans. CHAPTER XIX ESCAPE OF CLOTEL "The fetters galled my weary soul— A soul that seemed but thrown away; I spurned the tyrant's base control, Resolved at least the man to play." No country has produced so much heroism in so short a time, connected with escapes from peril and oppression, as has occurred in the United States among fugitive slaves, many of whom show great shrewdness in their endeavours to escape from this land of bondage. A slave was one day seen passing on the high road from a border town in the interior of the state of Virginia to the Ohio river. The man had neither hat upon his head or coat upon his back. He was driving before him a very nice fat pig, and appeared to all who saw him to be a labourer employed on an adjoining farm. "No Negro is permitted to go at large in the Slave States without a written pass from his or her master, except on business in the neighbourhood." "Where do you live, my boy?" asked a white man of the slave, as he passed a white house with green blinds. "Jist up de road, sir," was the answer. "That's a fine pig." "Yes, sir, marser like dis choat berry much." And the Negro drove on as if he was in great haste. In this way he and the pig travelled more than fifty miles before they reached the Ohio river. Once at the river they crossed over; the pig was sold; and nine days after the runaway slave passed over the Niagara river, and, for the first time in his life, breathed the air of freedom. A few weeks later, and, on the same road, two slaves were seen passing; one was on horseback, the other was walking before him with his arms tightly bound, and a long rope leading from the man on foot to the one on horseback. "Oh, ho, that's a runaway rascal, I suppose," said a farmer, who met them on the road. "Yes, sir, he bin runaway, and I got him fast. Marser will tan his jacket for him nicely when he gets him." "You are a trustworthy fellow, I imagine," continued the farmer. "Oh yes, sir; marser puts a heap of confidence in dis nigger." And the slaves travelled on. When the one on foot was fatigued they would change positions, the other being tied and driven on foot. This they called "ride and tie." After a journey of more than two hundred miles they reached the Ohio river, turned the horse loose, told him to go home, and proceeded on their way to Canada. However they were not to have it all their own way. There are men in the Free States, and especially in the states adjacent to the Slave States, who make their living by catching the runaway slave, and returning him for the reward that may be offered. As the two slaves above mentioned were travelling on towards the land of freedom, led by the North Star, they were set upon by four of these slave-catchers, and one of them unfortunately captured. The other escaped. The captured fugitive was put under the torture, and compelled to reveal the name of his owner and his place of residence. Filled with delight, the kidnappers started back with their victim. Overjoyed with the prospect of receiving a large reward, they gave themselves up on the third night to pleasure. They put up at an inn. The Negro was chained to the bed-post, in the same room with his captors. At dead of night, when all was still, the slave arose from the floor upon which he had been lying, looked around, and saw that the white men were fast asleep. The brandy punch had done its work. With palpitating heart and trembling limbs he viewed his position. The door was fast, but the warm weather had compelled them to leave the window open. If he could but get his chains off, he might escape through the window to the piazza, and reach the ground by one of the posts that supported the piazza. The sleeper's clothes hung upon chairs by the bedside; the slave thought of the padlock key, examined the pockets and found it. The chains were soon off, and the Negro stealthily making his way to the window: he stopped and said to himself, "These men are villains, they are enemies to all who like me are trying to be free. Then why not I teach them a lesson?" He then undressed himself, took the clothes of one of the men, dressed himself in them, and escaped through the window, and, a moment more, he was on the high road to Canada. Fifteen days later, and the writer of this gave him a passage across Lake Erie, and saw him safe in her Britannic Majesty's dominions. We have seen Clotel sold to Mr. French in Vicksburgh, her hair cut short, and everything done to make her realise her position as a servant. Then we have seen her re-sold, because her owners feared she would die through grief. As yet her new purchaser treated her with respectful gentleness, and sought to win her favour by flattery and presents, knowing that whatever he gave her he could take back again. But she dreaded every moment lest the scene should change, and trembled at the sound of every footfall. At every interview with her new master Clotel stoutly maintained that she had left a husband in Virginia, and would never think of taking another. The gold watch and chain, and other glittering presents which he purchased for her, were all laid aside by the quadroon, as if they were of no value to her. In the same house with her was another servant, a man, who had from time to time hired himself from his master. William was his name. He could feel for Clotel, for he, like her, had been separated from near and dear relatives, and often tried to console the poor woman. One day the quadroon observed to him that her hair was growing out again. "Yes," replied William, "you look a good deal like a man with your short hair." "Oh," rejoined she, "I have often been told that I would make a better looking man than a woman. If I had the money," continued she, "I would bid farewell to this place." In a moment more she feared that she had said too much, and smilingly remarked, "I am always talking nonsense." William was a tall, full-bodied Negro, whose very countenance beamed with intelligence. Being a mechanic, he had, by his own industry, made more than what he paid his owner; this he laid aside, with the hope that some day he might get enough to purchase his freedom. He had in his chest one hundred and fifty dollars. His was a heart that felt for others, and he had again and again wiped the tears from his eyes as he heard the story of Clotel as related by herself. "If she can get free with a little money, why not give her what I have?" thought he, and then he resolved to do it. An hour after, he came into the quadroon's room, and laid the money in her lap, and said, "There, Miss Clotel, you said if you had the means you would leave this place; there is money enough to take you to England, where you will be free. You are much fairer than many of the white women of the South, and can easily pass for a free white lady." At first Clotel feared that it was a plan by which the Negro wished to try her fidelity to her owner; but she was soon convinced by his earnest manner, and the deep feeling with which he spoke, that he was honest. "I will take the money only on one condition," said she; "and that is, that I effect your escape as well as my own." "How can that be done?" he inquired. "I will assume the disguise of a gentleman and you that of a servant, and we will take passage on a steamboat and go to Cincinnati, and thence to Canada." Here William put in several objections to the plan. He feared detection, and he well knew that, when a slave is once caught when attempting to escape, if returned is sure to be worse treated than before. However, Clotel satisfied him that the plan could be carried out if he would only play his part. The resolution was taken, the clothes for her disguise procured, and before night everything was in readiness for their departure. That night Mr. Cooper, their master, was to attend a party, and this was their opportunity. William went to the wharf to look out for a boat, and had scarcely reached the landing ere he heard the puffing of a steamer. He returned and reported the fact. Clotel had already packed her trunk, and had only to dress and all was ready. In less than an hour they were on board the boat. Under the assumed name of "Mr. Johnson," Clotel went to the clerk's office and took a private state room for herself, and paid her own and servant's fare. Besides being attired in a neat suit of black, she had a white silk handkerchief tied round her chin, as if she was an invalid. A pair of green glasses covered her eyes; and fearing that she would be talked to too much and thus render her liable to be detected, she assumed to be very ill. On the other hand, William was playing his part well in the servants' hall; he was talking loudly of his master's wealth. Nothing appeared as good on the boat as in his master's fine mansion. "I don't like dees steam-boats no how," said William; "I hope when marser goes on a journey agin he will take de carriage and de hosses." Mr. Johnson (for such was the name by which Clotel now went) remained in his room, to avoid, as far as possible, conversation with others. After a passage of seven days they arrived at Louisville, and put up at Gough's Hotel. Here they had to await the departure of another boat for the North. They were now in their most critical position. They were still in a slave state, and John C. Calhoun, a distinguished slave-owner, was a guest at this hotel. They feared, also, that trouble would attend their attempt to leave this place for the North, as all persons taking Negroes with them have to give bail that such Negroes are not runaway slaves. The law upon this point is very stringent: all steamboats and other public conveyances are liable to a fine for every slave that escapes by them, besides paying the full value for the slave. After a delay of four hours, Mr. Johnson and servant took passage on the steamer Rodolph, for Pittsburgh. It is usual, before the departure of the boats, for an officer to examine every part of the vessel to see that no slave secretes himself on board. "Where are you going?" asked the officer of William, as he was doing his duty on this occasion. "I am going with marser," was the quick reply. "Who is your master?" "Mr. Johnson, sir, a gentleman in the cabin." "You must take him to the office and satisfy the captain that all is right, or you can't go on this boat." William informed his master what the officer had said. The boat was on the eve of going, and no time could be lost, yet they knew not what to do. At last they went to the office, and Mr. Johnson, addressing the captain, said, "I am informed that my boy can't go with me unless I give security that he belongs to me. "Yes," replied the captain, "that is the law." "A very strange law indeed," rejoined Mr. Johnson, "that one can't take his property with him." After a conversation of some minutes, and a plea on the part of Johnson that he did not wish to be delayed owing to his illness, they were permitted to take their passage without farther trouble, and the boat was soon on its way up the river. The fugitives had now passed the Rubicon, and the next place at which they would land would be in a Free State. Clotel called William to her room, and said to him, "We are now free, you can go on your way to Canada, and I shall go to Virginia in search of my daughter." The announcement that she was going to risk her liberty in a Slave State was unwelcome news to William. With all the eloquence he could command, he tried to persuade Clotel that she could not escape detection, and was only throwing her freedom away. But she had counted the cost, and made up her mind for the worst. In return for the money he had furnished, she had secured for him his liberty, and their engagement was at an end. After a quick passage the fugitives arrived at Cincinnati, and there separated. William proceeded on his way to Canada, and Clotel again resumed her own apparel, and prepared to start in search of her child. As might have been expected, the escape of those two valuable slaves created no little sensation in Vicksburgh. Advertisements and messages were sent in every direction in which the fugitives were thought to have gone. It was soon, however, known that they had left the town as master and servant; and many were the communications which appeared in the newspapers, in which the writers thought, or pretended, that they had seen the slaves in their disguise. One was to the effect that they had gone off in a chaise; one as master, and the other as servant. But the most probable was an account given by a correspondent of one of the Southern newspapers, who happened to be a passenger in the same steamer in which the slaves escaped, and which we here give:— "One bright starlight night, in the month of December last, I found myself in the cabin of the steamer Rodolph, then lying in the port of Vicksburgh, and bound to Louisville. I had gone early on board, in order to select a good berth, and having got tired of reading the papers, amused myself with watching the appearance of the passengers as they dropped in, one after another, and I being a believer in physiognomy, formed my own opinion of their characters. "The second bell rang, and as I yawningly returned my watch to my pocket, my attention was attracted by the appearance of a young man who entered the cabin supported by his servant, a strapping Negro. "The man was bundled up in a capacious overcoat; his face was bandaged with a white handkerchief, and its expression entirely hid by a pair of enormous spectacles. "There was something so mysterious and unusual about the young man as he sat restless in the corner, that curiosity led me to observe him more closely. "He appeared anxious to avoid notice, and before the steamer had fairly left the wharf, requested, in a low, womanly voice, to be shown his berth, as he was an invalid, and must retire early: his name he gave as Mr. Johnson. His servant was called, and he was put quietly to bed. I paced the deck until Tyhee light grew dim in the distance, and then went to my berth. "I awoke in the morning with the sun shining in my face; we were then just passing St. Helena. It was a mild beautiful morning, and most of the passengers were on deck, enjoying the freshness of the air, and stimulating their appetites for breakfast. Mr. Johnson soon made his appearance, arrayed as on the night before, and took his seat quietly upon the guard of the boat. "From the better opportunity afforded by daylight, I found that he was a slight build, apparently handsome young man, with black hair and eyes, and of a darkness of complexion that betokened Spanish extraction. Any notice from others seemed painful to him; so to satisfy my curiosity, I questioned his servant, who was standing near, and gained the following information. "His master was an invalid—he had suffered for a long time under a complication of diseases, that had baffled the skill of the best physicians in Mississippi; he was now suffering principally with the 'rheumatism,' and he was scarcely able to walk or help himself in any way. He came from Vicksburgh, and was now on his way to Philadelphia, at which place resided his uncle, a celebrated physician, and through whose means he hoped to be restored to perfect health. "This information, communicated in a bold, off-hand manner, enlisted my sympathies for the sufferer, although it occurred to me that he walked rather too gingerly for a person afflicted with so many ailments." After thanking Clotel for the great service she had done him in bringing him out of slavery, William bade her farewell. The prejudice that exists in the Free States against coloured persons, on account of their colour, is attributable solely to the influence of slavery, and is but another form of slavery itself. And even the slave who escapes from the Southern plantations, is surprised when he reaches the North, at the amount and withering influence of this prejudice. William applied at the railway station for a ticket for the train going to Sandusky, and was told that if he went by that train he would have to ride in the luggage-van. "Why?" asked the astonished Negro. "We don't send a Jim Crow carriage but once a day, and that went this morning." The "Jim Crow" carriage is the one in which the blacks have to ride. Slavery is a school in which its victims learn much shrewdness, and William had been an apt scholar. Without asking any more questions, the Negro took his seat in one of the first-class carriages. He was soon seen and ordered out. Afraid to remain in the town longer, he resolved to go by that train; and consequently seated himself on a goods' box in the luggage van. The train started at its proper time, and all went on well. Just before arriving at the end of the journey, the conductor called on William for his ticket. "I have none," was the reply. "Well, then, you can pay your fare to me," said the officer. "How much is it?" asked the black man. "Two dollars." "What do you charge those in the passenger-carriage?" "Two dollars." "And do you charge me the same as you do those who ride in the best carriages?" asked the Negro. "Yes," was the answer. "I shan't pay it," returned the man. "You black scamp, do you think you can ride on this road without paying your fare?" "No, I don't want to ride for nothing; I only want to pay what's right." "Well, launch out two dollars, and that's right." "No, I shan't; I will pay what I ought, and won't pay any more." "Come, come, nigger, your fare and be done with it," said the conductor, in a manner that is never used except by Americans to blacks. "I won't pay you two dollars, and that enough," said William. "Well, as you have come all the way in the luggage-van, pay me a dollar and a half and you may go." "I shan't do any such thing." "Don't you mean to pay for riding?" "Yes, but I won't pay a dollar and a half for riding up here in the freight-van. If you had let me come in the carriage where others ride, I would have paid you two dollars." "Where were you raised? You seem to think yourself as good as white folks." "I want nothing more than my rights." "Well, give me a dollar, and I will let you off." "No, sir, I shan't do it." "What do you mean to do then, don't you wish to pay anything?" "Yes, sir, I want to pay you the full price." "What do you mean by full price?" "What do you charge per hundred-weight for goods?" inquired the Negro with a degree of gravity that would have astonished Diogenes himself. "A quarter of a dollar per hundred," answered the conductor. "I weigh just one hundred and fifty pounds," returned William, "and will pay you three eighths of a dollar." "Do you expect that you will pay only thirty-seven cents for your ride?" "This, sir, is your own price. I came in a luggage-van, and I'll pay for luggage." After a vain effort to get the Negro to pay more, the conductor took the thirty-seven cents, and noted in his cash-book, "Received for one hundred and fifty pounds of luggage, thirty seven cents." This, reader, is no fiction; it actually occurred in the railway above described. Thomas Corwin, a member of the American Congress, is one of the blackest white men in the United States. He was once on his way to Congress, and took passage in one of the Ohio river steamers. As he came just at the dinner hour, he immediately went into the dining saloon, and took his seat at the table. A gentleman with his whole party of five ladies at once left the table. "Where is the captain?" cried the man in an angry tone. The captain soon appeared, and it was sometime before he could satisfy the old gent, that Governor Corwin was not a nigger. The newspapers often have notices of mistakes made by innkeepers and others who undertake to accommodate the public, one of which we give below. On the 6th inst., the Hon. Daniel Webster and family entered Edgartown, on a visit for health and recreation. Arriving at the hotel, without alighting from the coach, the landlord was sent for to see if suitable accommodation could be had. That dignitary appearing, and surveying Mr. Webster, while the hon. senator addressed him, seemed woefully to mistake the dark features of the traveller as he sat back in the corner of the carriage, and to suppose him a coloured man, particularly as there were two coloured servants of Mr. W. outside. So he promptly declared that there was no room for him and his family, and he could not be accommodated there at the same time suggesting that he might perhaps find accommodation at some of the huts up back, to which he pointed. So deeply did the prejudice of looks possess him, that he appeared not to notice that the stranger introduced himself to him as Daniel Webster, or to be so ignorant as not to have heard of such a personage; and turning away, he expressed to the driver his astonishment that he should bring black people there for him to take in. It was not till he had been repeatedly assured and made to understand that the said Daniel Webster was a real live senator of the United States, that he perceived his awkward mistake and the distinguished honour which he and his house were so near missing. In most of the Free States, the coloured people are disfranchised on account of their colour. The following scene, which we take from a newspaper in the state of Ohio, will give some idea of the extent to which this prejudice is carried. "The whole of Thursday last was occupied by the Court of Common Pleas for this county in trying to find out whether one Thomas West was of the VOTING COLOUR, as some had very constitutional doubts as to whether his colour was orthodox, and whether his hair was of the official crisp! Was it not a dignified business? Four profound judges, four acute lawyers, twelve grave jurors, and I don't know how many venerable witnesses, making in all about thirty men, perhaps, all engaged in the profound, laborious, and illustrious business, of finding out whether a man who pays tax, works on the road, and is an industrious farmer, has been born according to the republican, Christian constitution of Ohio—so that he can vote! And they wisely, gravely, and 'JUDGMATICALLY' decided that he should not vote! What wisdom—what research it must have required to evolve this truth! It was left for the Court of Common Pleas for Columbian county, Ohio, in the United States of North America, to find out what Solomon never dreamed of—the courts of all civilised, heathen, or Jewish countries, never contemplated. Lest the wisdom of our courts should be circumvented by some such men as might be named, who are so near being born constitutionally that they might be taken for white by sight, I would suggest that our court be invested with SMELLING powers, and that if a man don't exhale the constitutional smell, he shall not vote! This would be an additional security to our liberties." William found, after all, that liberty in the so-called Free States was more a name than a reality; that prejudice followed the coloured man into every place that he might enter. The temples erected for the worship of the living God are no exception. The finest Baptist church in the city of Boston has the following paragraph in the deed that conveys its seats to pewholders: "And it is a further condition of these presents, that if the owner or owners of said pew shall determine hereafter to sell the same, it shall first be offered, in writing, to the standing committee of said society for the time being, at such price as might otherwise be obtained for it; and the said committee shall have the right, for ten days after such offer, to purchase said pew for said society, at that price, first deducting therefrom all taxes and assessments on said pew then remaining unpaid. And if the said committee shall not so complete such purchase within said ten days, then the pew may be sold by the owner or owners thereof (after payment of all such arrears) to any one respectable white person, but upon the same conditions as are contained in this instrument; and immediate notice of such sale shall be given in writing, by the vendor, to the treasurer of said society." Such are the conditions upon which the Rowe Street Baptist Church, Boston, disposes of its seats. The writer of this is able to put that whole congregation, minister and all, to flight, by merely putting his coloured face in that church. We once visited a church in New York that had a place set apart for the sons of Ham. It was a dark, dismal looking place in one corner of the gallery, grated in front like a hen-coop, with a black border around it. It had two doors; over one was B. M.—black men; over the other B. W.—black women. CHAPTER XX A TRUE DEMOCRAT "Who can, with patience, for a moment see The medley mass of pride and misery, Of whips and charters, manacles and rights, Of slaving blacks and democratic whites, And all the piebald policy that reigns In free confusion o'er Columbia's plains? To think that man, thou just and gentle God! Should stand before thee with a tyrant's rod, O'er creatures like himself, with souls from thee, Yet dare to boast of perfect liberty!"—Thomas Moore. EDUCATED in a free state, and marrying a wife who had been a victim to the institution of slavery, Henry Morton became strongly opposed to the system. His two daughters, at the age of twelve years, were sent to the North to finish their education, and to receive that refinement that young ladies cannot obtain in the Slave States. Although he did not publicly advocate the abolition of slavery, he often made himself obnoxious to private circles, owing to the denunciatory manner in which he condemned the "peculiar institution." Being one evening at a party, and hearing one of the company talking loudly of the glory and freedom of American institutions, he gave it as his opinion that, unless slavery was speedily abolished, it would be the ruin of the Union. "It is not our boast of freedom," said he, "that will cause us to be respected abroad. It is not our loud talk in favour of liberty that will cause us to be regarded as friends of human freedom; but our acts will be scrutinised by the people of other countries. We say much against European despotism; let us look to ourselves. That government is despotic where the rulers govern subjects by their own mere will—by decrees and laws emanating from their uncontrolled will, in the enactment and execution of which the ruled have no voice, and under which they have no right except at the will of the rulers. Despotism does not depend upon the number of the rulers, or the number of the subjects. It may have one ruler or many. Rome was a despotism under Nero; so she was under the triumvirate. Athens was a despotism under Thirty Tyrants; under her Four Hundred Tyrants; under her Three Thousand Tyrants. It has been generally observed that despotism increases in severity with the number of despots; the responsibility is more divided, and the claims more numerous. The triumvirs each demanded his victims. The smaller the number of subjects in proportion to the tyrants, the more cruel the oppression, because the less danger from rebellion. In this government, the free white citizens are the rulers—the sovereigns, as we delight to be called. All others are subjects. There are, perhaps, some sixteen or seventeen millions of sovereigns, and four millions of subjects. "The rulers and the ruled are of all colours, from the clear white of the Caucasian tribes to the swarthy Ethiopian. The former, by courtesy, are all called white, the latter black. In this government the subject has no rights, social, political, or personal. He has no voice in the laws which govern him. He can hold no property. His very wife and children are not his. His labour is another's. He, and all that appertain to him, are the absolute property of his rulers. He is governed, bought, sold, punished, executed, by laws to which he never gave his assent, and by rulers whom he never chose. He is not a serf merely, with half the rights of men like the subjects of despotic Russia; but a native slave, stripped of every right which God and nature gave him, and which the high spirit of our revolution declared inalienable which he himself could not surrender, and which man could not take from him. Is he not then the subject of despotic sway? "The slaves of Athens and Rome were free in comparison. They had some rights—could acquire some property; could choose their own masters, and purchase their own freedom; and, when free, could rise in social and political life. The slaves of America, then, lie under the most absolute and grinding despotism that the world ever saw. But who are the despots? The rulers of the country—the sovereign people! Not merely the slaveholder who cracks the lash. He is but the instrument in the hands of despotism. That despotism is the government of the Slave States, and the United States, consisting of all its rulers all the free citizens. Do not look upon this as a paradox, because you and I and the sixteen millions of rulers are free. The rulers of every despotism are free. Nicholas of Russia is free. The grand Sultan of Turkey is free. The butcher of Austria is free. Augustus, Anthony, and Lepidus were free, while they drenched Rome in blood. The Thirty Tyrants—the Four Hundred—the Three Thousand, were free while they bound their countrymen in chains. You, and I, and the sixteen millions are free, while we fasten iron chains, and rivet manacles on four millions of our fellowmen—take their wives and children from them—separate them—sell them, and doom them to perpetual, eternal bondage. Are we not then despots—despots such as history will brand and God abhor? "We, as individuals, are fast losing our reputation for honest dealing. Our nation is losing its character. The loss of a firm national character, or the degradation of a nation's honour, is the inevitable prelude to her destruction. Behold the once proud fabric of a Roman empire—an empire carrying its arts and arms into every part of the Eastern continent; the monarchs of mighty kingdoms dragged at the wheels of her triumphal chariots; her eagle waving over the ruins of desolated countries; where is her splendour, her wealth, her power, her glory? Extinguished for ever. Her mouldering temples, the mournful vestiges of her former grandeur, afford a shelter to her muttering monks. Where are her statesmen, her sages, her philosophers, her orators, generals? Go to their solitary tombs and inquire. She lost her national character, and her destruction followed. The ramparts of her national pride were broken down, and Vandalism desolated her classic fields. Then let the people of our country take warning ere it is too late. But most of us say to ourselves, "'Who questions the right of mankind to be free? Yet, what are the rights of the Negro to me? I'm well fed and clothed, I have plenty of pelf— I'll care for the blacks when I turn black myself.' "New Orleans is doubtless the most immoral place in the United States. The theatres are open on the Sabbath. Bull-fights, horse-racing, and other cruel amusements are carried on in this city to an extent unknown in any other part of the Union. The most stringent laws have been passed in that city against Negroes, yet a few years since the State Legislature passed a special act to enable a white man to marry a coloured woman, on account of her being possessed of a large fortune. And, very recently, the following paragraph appeared in the city papers:— "'There has been quite a stir recently in this city, in consequence of a marriage of a white man, named Buddington, a teller in the Canal Bank, to the Negro daughter of one of the wealthiest merchants. Buddington, before he could be married was obliged to swear that he had Negro blood in his veins, and to do this he made an incision in his arm, and put some of her blood in the cut. The ceremony was performed by a Catholic clergyman, and the bridegroom has received with his wife a fortune of fifty or sixty thousand dollars.' "It seems that the fifty or sixty thousand dollars entirely covered the Negro woman's black skin, and the law prohibiting marriage between blacks and whites was laid aside for the occasion." Althesa felt proud, as well she might, at her husband's taking such high ground in a slaveholding city like New Orleans. CHAPTER XXI THE CHRISTIAN'S DEATH "O weep, ye friends of freedom weep! Your harps to mournful measures sweep." ON the last day of November, 1620, on the confines of the Grand Bank of Newfoundland, lo! we behold one little solitary tempest-tost and weather-beaten ship; it is all that can be seen on the length and breadth of the vast intervening solitudes, from the melancholy wilds of Labrador and New England's ironbound shores, to the western coasts of Ireland and the rock defended Hebrides, but one lonely ship greets the eye of angels or of men, on this great throughfare of nations in our age. Next in moral grandeur, was this ship, to the great discoverer's: Columbus found a continent; the May-flower brought the seedwheat of states and empire. That is the May-flower, with its servants of the living God, their wives and little ones, hastening to lay the foundations of nations in the accidental lands of the setting-sun. Hear the voice of prayer to God for his protection, and the glorious music of praise, as it breaks into the wild tempest of the mighty deep, upon the ear of God. Here in this ship are great and good men. Justice, mercy, humanity, respect for the rights of all; each man honoured, as he was useful to himself and others; labour respected, law-abiding men, constitution-making and respecting men; men, whom no tyrant could conquer, or hardship overcome, with the high commission sealed by a Spirit divine, to establish religious and political liberty for all. This ship had the embryo elements of all that is useful, great, and grand in Northern institutions; it was the great type of goodness and wisdom, illustrated in two and a quarter centuries gone by; it was the good genius of America. But look far in the South-east, and you behold on the same day, in 1620, a low rakish ship hastening from the tropics, solitary and alone, to the New World. What is she? She is freighted with the elements of unmixed evil. Hark! hear those rattling chains, hear that cry of despair and wail of anguish, as they die away in the unpitying distance. Listen to those shocking oaths, the crack of that flesh-cutting whip. Ah! it is the first cargo of slaves on their way to Jamestown, Virginia. Behold the May-flower anchored at Plymouth Rock, the slave-ship in James River. Each a parent, one of the prosperous, labour-honouring, law-sustaining institutions of the North; the other the mother of slavery, idleness, lynch-law, ignorance, unpaid labour, poverty, and duelling, despotism, the ceaseless swing of the whip, and the peculiar institutions of the South. These ships are the representation of good and evil in the New World, even to our day. When shall one of those parallel lines come to an end? The origin of American slavery is not lost in the obscurity of by-gone ages. It is a plain historical fact, that it owes its birth to the African slave trade, now pronounced by every civilised community the greatest crime ever perpetrated against humanity. Of all causes intended to benefit mankind, the abolition of chattel slavery must necessarily be placed amongst the first, and the Negro hails with joy every new advocate that appears in his cause. Commiseration for human suffering and human sacrifices awakened the capacious mind, and brought into action the enlarged benevolence, of Georgiana Carlton. With respect to her philosophy—it was of a noble cast. It was, that all men are by nature equal; that they are wisely and justly endowed by the Creator with certain rights, which are irrefragable; and that, however human pride and human avarice may depress and debase, still God is the author of good to man—and of evil, man is the artificer to himself and to his species. Unlike Plato and Socrates, her mind was free from the gloom that surrounded theirs; her philosophy was founded in the school of Christianity; though a devoted member of her father's church, she was not a sectarian. We learn from Scripture, and it is a little remarkable that it is the only exact definition of religion found in the sacred volume, that "pure religion and undefiled before God, even the Father, is this, to visit the fatherless and widows in their affliction, and to keep oneself unspotted from the world." "Look not every man on his own things, but every man also on the things of others." "Remember them that are in bonds as bound with them." "Whatsoever ye would that others should do to you, do ye even so to them." This was her view of Christianity, and to this end she laboured with all her energies to convince her slaveholding neighbours that the Negro could not only take care of himself, but that he also appreciated liberty, and was willing to work and redeem himself. Her most sanguine wishes were being realized when she suddenly fell into a decline. Her mother had died of consumption, and her physician pronounced this to be her disease. She was prepared for this sad intelligence, and received it with the utmost composure. Although she had confidence in her husband that he would carry out her wishes in freeing the Negroes after her death, Mrs. Carlton resolved upon their immediate liberation. Consequently the slaves were all summoned before the noble woman, and informed that they were no longer bondsmen. "From this hour," said she, "you are free, and all eyes will be fixed upon you. I dare not predict how far your example may affect the welfare of your brethren yet in bondage. If you are temperate, industrious, peaceable, and pious, you will show to the world that slaves can be emancipated without danger. Remember what a singular relation you sustain to society. The necessities of the case require not only that you should behave as well as the whites, but better than the whites; and for this reason: if you behave no better than they, your example will lose a great portion of its influence. Make the Lord Jesus Christ your refuge and exemplar. His is the only standard around which you can successfully rally. If ever there was a people who needed the consolations of religion to sustain them in their grievous afflictions, you are that people. You had better trust in the Lord than to put confidence in man. Happy is that people whose God is the Lord. Get as much education as possible for yourselves and your children. An ignorant people can never occupy any other than a degraded station in society; they can never be truly free until they are intelligent. In a few days you will start for the state of Ohio, where land will be purchased for some of you who have families, and where I hope you will all prosper. We have been urged to send you to Liberia, but we think it wrong to send you from your native land. We did not wish to encourage the Colonization Society, for it originated in hatred of the free coloured people. Its pretences are false, its doctrines odious, its means contemptible. Now, whatever may be your situation in life, 'Remember those in bonds as bound with them.' You must get ready as soon as you can for your journey to the North." Seldom was there ever witnessed a more touching scene than this. There sat the liberator, pale, feeble, emaciated, with death stamped upon her countenance, surrounded by the sons and daughters of Africa; some of whom had in former years been separated from all that they had held near and dear, and the most of whose backs had been torn and gashed by the Negro whip. Some were upon their knees at the feet of their benefactress; others were standing round her weeping. Many begged that they might be permitted to remain on the farm and work for wages, for some had wives and some husbands on other plantations in the neighbourhood, and would rather remain with them. But the laws of the state forbade any emancipated Negroes remaining, under penalty of again being sold into slavery. Hence the necessity of sending them out of the state. Mrs. Carlton was urged by her friends to send the emancipated Negroes to Africa. Extracts from the speeches of Henry Clay, and other distinguished Colonization Society men, were read to her to induce her to adopt this course. Some thought they should he sent away because the blacks are vicious; others because they would be missionaries to their brethren in Africa. "But," said she, "if we send away the Negroes because they are profligate and vicious, what sort of missionaries will they make? Why not send away the vicious among the whites for the same reason, and the same purpose?" Death is a leveller, and neither age, sex, wealth, nor usefulness can avert when he is permitted to strike. The most beautiful flowers soon fade, and droop, and die; this is also the case with man; his days are uncertain as the passing breeze. This hour he glows in the blush of health and vigour, but the next he may be counted with the number no more known on earth. Although in a low state of health, Mrs. Carlton had the pleasure of seeing all her slaves, except Sam and three others, start for a land of freedom. The morning they were to go on board the steamer, bound for Louisville, they all assembled on the large grass plot, in front of the drawing-room window, and wept while they bid their mistress farewell. When they were on the boat, about leaving the wharf, they were heard giving the charge to those on shore—"Sam, take care of Misus, take care of Marser, as you love us, and hope to meet us in de Hio (Ohio), and in heben; be sure and take good care of Misus and Marser." In less than a week after her emancipated people had started for Ohio, Mrs. Carlton was cold in death. Mr. Carlton felt deeply, as all husbands must who love their wives, the loss of her who had been a lamp to his feet, and a light to his path. She had converted him from infidelity to Christianity; from the mere theory of liberty to practical freedom. He had looked upon the Negro as an ill-treated distant link of the human family; he now regarded them as a part of God's children. Oh, what a silence pervaded the house when the Christian had been removed. His indeed was a lonesome position. "'Twas midnight, and he sat alone The husband of the dead, That day the dark dust had been thrown Upon the buried head." In the midst of the buoyancy of youth, this cherished one had drooped and died. Deep were the sounds of grief and mourning heard in that stately dwelling, when the stricken friends, whose office it had been to nurse and soothe the weary sufferer, beheld her pale and motionless in the sleep of death. Oh what a chill creeps through the breaking heart when we look upon the insensible form, and feel that it no longer contains the spirit we so dearly loved! How difficult to realise that the eye which always glowed with affection and intelligence; that the ear which had so often listened to the sounds of sorrow and gladness; that the voice whose accents had been to us like sweet music, and the heart, the habitation of benevolence and truth, are now powerless and insensate as the bier upon which the form rests. Though faith be strong enough to penetrate the cloud of gloom which hovers near, and to behold the freed spirit safe, for ever, safe in its home in heaven, yet the thoughts will linger sadly and cheerlessly upon the grave. Peace to her ashes! she fought the fight, obtained the Christian's victory, and wears the crown. But if it were that departed spirits are permitted to note the occurrences of this world, with what a frown of disapprobation would hers view the effort being made in the United States to retard the work of emancipation for which she laboured and so wished to see brought about. In what light would she consider that hypocritical priesthood who gave their aid and sanction to the infamous "Fugitive Slave Law." If true greatness consists in doing good to mankind, then was Georgiana Carlton an ornament to human nature. Who can think of the broken hearts made whole, of sad and dejected countenances now beaming with contentment and joy, of the mother offering her free-born babe to heaven, and of the father whose cup of joy seems overflowing in the presence of his family, where none can molest or make him afraid. Oh, that God may give more such persons to take the whip-scarred Negro by the hand, and raise him to a level with our common humanity! May the professed lovers of freedom in the new world see that true liberty is freedom for all! and may every American continually hear it sounding in his ear:— "Shall every flap of England's flag Proclaim that all around are free, From 'farthest Ind' to each blue crag That beetles o'er the Western Sea? And shall we scoff at Europe's kings, When Freedom's fire is dim with us, And round our country's altar clings The damning shade of Slavery's curse?" CHAPTER XXII A RIDE IN A STAGE-COACH WE shall now return to Cincinnati, where we left Clotel preparing to go to Richmond in search of her daughter. Tired of the disguise in which she had escaped, she threw it off on her arrival at Cincinnati. But being assured that not a shadow of safety would attend her visit to a city in which she was well known, unless in some disguise, she again resumed men's apparel on leaving Cincinnati. This time she had more the appearance of an Italian or Spanish gentleman. In addition to the fine suit of black cloth, a splendid pair of dark false whiskers covered the sides of her face, while the curling moustache found its place upon the upper lip. From practice she had become accustomed to high-heeled boots, and could walk without creating any suspicion as regarded her sex. It was a cold evening that Clotel arrived at Wheeling, and took a seat in the coach going to Richmond. She was already in the state of Virginia, yet a long distance from the place of her destination. A ride in a stage-coach, over an American road, is unpleasant under the most favourable circumstances. But now that it was winter, and the roads unusually bad, the journey was still more dreary. However, there were eight passengers in the coach, and I need scarcely say that such a number of genuine Americans could not be together without whiling away the time somewhat pleasantly. Besides Clotel, there was an elderly gentleman with his two daughters—one apparently under twenty years, the other a shade above. The pale, spectacled face of another slim, tall man, with a white neckerchief, pointed him out as a minister. The rough featured, dark countenance of a stout looking man, with a white hat on one side of his head, told that he was from the sunny South. There was nothing remarkable about the other two, who might pass for ordinary American gentlemen. It was on the eve of a presidential election, when every man is thought to be a politician. Clay, Van Buren, and Harrison were the men who expected the indorsement of the Baltimore Convention. "Who does this town go for?" asked the old gent with the ladies, as the coach drove up to an inn, where groups of persons were waiting for the latest papers. "We are divided," cried the rough voice of one of the outsiders. "Well, who do you think will get the majority here?" continued the old gent. "Can't tell very well; I go for 'Old Tip,'" was the answer from without. This brought up the subject fairly before the passengers, and when the coach again started a general discussion commenced, in which all took a part except Clotel and the young ladies. Some were for Clay, some for Van Buren, and others for "Old Tip." The coach stopped to take in a real farmer-looking man, who no sooner entered than he was saluted with "Do you go for Clay?" "No," was the answer. "Do you go for Van Buren?" "No." "Well, then, of course you will go for Harrison." "No." "Why, don't you mean to work for any of them at the election?" "No." "Well, who will you work for?" asked one of the company. "I work for Betsy and the children, and I have a hard job of it at that," replied the farmer, without a smile. This answer, as a matter of course, set the new corner down as one upon whom the rest of the passengers could crack their jokes with the utmost impunity. "Are you an Odd Fellow?" asked one. "No, sir, I've been married more than a month." "I mean, do you belong to the order of Odd Fellows?" "No, no; I belong to the order of married men." "Are you a mason?" "No, I am a carpenter by trade." "Are you a Son of Temperance?" "Bother you, no; I am a son of Mr. John Gosling." After a hearty laugh in which all joined, the subject of Temperance became the theme for discussion. In this the spectacled gent was at home. He soon showed that he was a New Englander, and went the whole length of the "Maine Law." The minister was about having it all his own way, when the Southerner, in the white hat, took the opposite side of the question. "I don't bet a red cent on these teetotlars," said he, and at the same time looking round to see if he had the approbation of the rest of the company. "Why?" asked the minister. "Because they are a set who are afraid to spend a cent. They are a bad lot, the whole on 'em." It was evident that the white hat gent was an uneducated man. The minister commenced in full earnest, and gave an interesting account of the progress of temperance in Connecticut, the state from which he came, proving, that a great portion of the prosperity of the state was attributable to the disuse of intoxicating drinks. Every one thought the white hat had got the worst of the argument, and that he was settled for the remainder of the night. But not he; he took fresh courage and began again. "Now," said he, "I have just been on a visit to my uncle's in Vermont, and I guess I knows a little about these here teetotlars. You see, I went up there to make a little stay of a fortnight. I got there at night, and they seemed glad to see me, but they didn't give me a bit of anything to drink. Well, thinks I to myself, the jig's up: I sha'n't get any more liquor till I get out of the state." We all sat up till twelve o'clock that night, and I heard nothing but talk about the 'Juvinal Temperence Army,' the 'Band of Hope,' the 'Rising Generation,' the 'Female Dorcas Temperance Society,' 'The None Such,' and I don't know how many other names they didn't have. As I had taken several pretty large 'Cock Tails' before I entered the state, I thought upon the whole that I would not spite for the want of liquor. The next morning, I commenced writing back to my friends, and telling them what's what. Aunt Polly said, 'Well, Johnny, I s'pose you are given 'em a pretty account of us all here.' 'Yes,' said I; I am tellin' 'em if they want anything to drink when they come up here, they had better bring it with 'em.' 'Oh,' said aunty, 'they would search their boxes; can't bring any spirits in the state.' Well, as I was saying, jist as I got my letters finished, and was going to the post office (for uncle's house was two miles from the town), aunty says, 'Johnny, I s'pose you'll try to get a little somethin' to drink in town won't you?' Says I, 'I s'pose it's no use. 'No,' said she, 'you can't; it ain't to be had no how, for love nor money.' So jist as I was puttin' on my hat, 'Johnny,' cries out aunty, 'What,' says I. 'Now I'll tell you, I don't want you to say nothin' about it, but I keeps a little rum to rub my head with, for I am troubled with the headache; now I don't want you to mention it for the world, but I'll give you a little taste, the old man is such a teetotaller, that I should never hear the last of it, and I would not like for the boys to know it, they are members of the "Cold Water Army."' "Aunty now brought out a black bottle and gave me a cup, and told me to help myself, which I assure you I did. I now felt ready to face the cold. As I was passing the barn I heard uncle thrashing oats, so I went to the door and spoke to him. 'Come in, John,' says he. 'No,' said I; 'I am goin' to post some letters,' for I was afraid that he would smell my breath if I went too near to him. 'Yes, yes, come in.' So I went in, and says he, 'It's now eleven o'clock; that's about the time you take your grog, I s'pose, when you are at home.' 'Yes,' said I. 'I am sorry for you, my lad; you can't get anything up here; you can't even get it at the chemist's, except as medicine, and then you must let them mix it and you take it in their presence.' 'This is indeed hard,' replied I; 'Well, it can't be helped,' continued he: 'and it ought not to be if it could. It's best for society; people's better off without drink. I recollect when your father and I, thirty years ago, used to go out on a spree and spend more than half a dollar in a night. Then here's the rising generation; there's nothing like settin' a good example. Look how healthy your cousins are there's Benjamin, he never tasted spirits in his life. Oh, John, I would you were a teetotaller.' 'I suppose,' said I, 'I'll have to be one till I leave the state.' 'Now,' said he, 'John, I don't want you to mention it, for your aunt would go into hysterics if she thought there was a drop of intoxicating liquor about the place, and I would not have the boys to know it for anything, but I keep a little brandy to rub my joints for the rheumatics, and being it's you, I'll give you a little dust.' So the old man went to one corner of the barn, took out a brown jug and handed it to me, and I must say it was a little the best cognac that I had tasted for many a day. Says I, 'Uncle, you are a good judge of brandy.' 'Yes,' said he, 'I learned when I was young.' So off I started for the post office. In returnin' I thought I'd jist go through the woods where the boys were chopping wood, and wait and go to the house with them when they went to dinner. I found them hard at work, but as merry as crickets. 'Well, cousin John, are you done writing?' 'Yes,' answered I. 'Have you posted them?' 'Yes.' 'Hope you didn't go to any place inquiring for grog.' 'No, I knowed it was no good to do that.' 'I suppose a cock-tail would taste good now.' 'Well, I guess it would,' says I. The three boys then joined in a hearty laugh. 'I suppose you have told 'em that we are a dry set up here?' 'Well, I ain't told em anything else.' 'Now, cousin John,' said Edward, 'if you wont say anything, we will give you a small taste. For mercy's sake don't let father or mother know it; they are such rabid teetotallers, that they would not sleep a wink to-night if they thought there was any spirits about the place.' 'I am mum,' says I. And the boys took a jug out of a hollow stump, and gave me some first-rate peach brandy. And during the fortnight that I was in Vermont, with my teetotal relations, I was kept about as well corned as if I had been among my hot water friends in Tennessee." This narrative, given by the white hat man, was received with unbounded applause by all except the pale gent in spectacles, who showed, by the way in which he was running his fingers between his cravat and throat, that he did not intend to "give it up so." The white hat gent was now the lion of the company. "Oh, you did not get hold of the right kind of teetotallers," said the minister. "I can give you a tale worth a dozen of yours, continued he. "Look at society in the states where temperance views prevail, and you will there see real happiness. The people are taxed less, the poor houses are shut up for want of occupants, and extreme destitution is unknown. Every one who drinks at all is liable to become an habitual drunkard. Yes, I say boldly, that no man living who uses intoxicating drinks, is free from the danger of at least occasional, and if of occasional, ultimately of habitual excess. There seems to be no character, position, or circumstances that free men from the danger. I have known many young men of the finest promise, led by the drinking habit into vice, ruin, and early death. I have known many tradesmen whom it has made bankrupt. I have known Sunday scholars whom it has led to prison-teachers, and even superintendents, whom it has dragged down to profligacy. I have known ministers of high academic honours, of splendid eloquence, nay, of vast usefulness, whom it has fascinated, and hurried over the precipice of public infamy with their eyes open, and gazing with horror on their fate. I have known men of the strongest and clearest intellect and of vigorous resolution, whom it has made weaker than children and fools—gentlemen of refinement and taste whom it has debased into brutes—poets of high genius whom it has bound in a bondage worse than the galleys, and ultimately cut short their days. I have known statesmen, lawyers, and judges whom it has killed—kind husbands and fathers whom it has turned into monsters. I have known honest men whom it has made villains; elegant and Christian ladies whom it has converted into bloated sots." "But you talk too fast," replied the white hat man. "You don't give a feller a chance to say nothin'." "I heard you," continued the minister, "and now you hear me out. It is indeed wonderful how people become lovers of strong drink. Some years since, before I became a teetotaller I kept spirits about the house, and I had a servant who was much addicted to strong drink. He used to say that he could not make my boots shine, without mixing the blacking with whiskey. So to satisfy myself that the whiskey was put in the blacking, one morning I made him bring the dish in which he kept the blacking, and poured in the whiskey myself. And now, sir, what do you think?" "Why, I s'pose your boots shined better than before," replied the white hat. "No," continued the minister. "He took the blacking out, and I watched him, and he drank down the whiskey, blacking, and all." This turned the joke upon the advocate of strong drink, and he began to put his wits to work for arguments. "You are from Connecticut, are you?" asked the Southerner. "Yes, and we are an orderly, pious, peaceable people. Our holy religion is respected, and we do more for the cause of Christ than the whole Southern States put together." "I don't doubt it," said the white hat gent. "You sell wooden nutmegs and other spurious articles enough to do some good. You talk of your 'holy religion'; but your robes' righteousness are woven at Lowell and Manchester; your paradise is high per centum on factory stocks; your palms of victory and crowns of rejoicing are triumphs over a rival party in politics, on the questions of banks and tariffs. If you could, you would turn heaven into Birmingham, make every angel a weaver, and with the eternal din of looms and spindles drown all the anthems of the morning stars. Ah! I know you Connecticut people like a book. No, no, all hoss; you can't come it on me." This last speech of the rough featured man again put him in the ascendant, and the spectacled gent once more ran his fingers between his cravat and throat. "You live in Tennessee, I think," said the minister. "Yes," replied the Southerner, "I used to live in Orleans, but now I claim to be a Tennessean." "Your people of New Orleans are the most ungodly set in the United States," said the minister. Taking a New Orleans newspaper from his pocket he continued, "Just look here, there are not less than three advertisements of bull fights to take place on the Sabbath. You people of the Slave States have no regard for the Sabbath, religion, morality or anything else intended to, make mankind better." Here Clotel could have borne ample testimony, had she dared to have taken sides with the Connecticut man. Her residence in Vicksburgh had given her an opportunity of knowing something of the character of the inhabitants of the far South. "Here is an account of a grand bull fight that took place in New Orleans a week ago last Sunday. I will read it to you." And the minister read aloud the following: "Yesterday, pursuant to public notice, came off at Gretna, opposite the Fourth District, the long heralded fight between the famous grizzly bear, General Jackson (victor in fifty battles), and the Attakapas bull, Santa Anna. "The fame of the coming conflict had gone forth to the four winds, and women and children, old men and boys, from all parts of the city, and from the breezy banks of Lake Pontchartrain and Borgne, brushed up their Sunday suit, and prepared to ace the fun. Long before the published hour, the quiet streets of the rural Gretna were filled with crowds of anxious denizens, flocking to the arena, and before the fight commenced, such a crowd had collected as Gretna had not seen, nor will be likely to see again. "The arena for the sports was a cage, twenty feet square, built upon the ground, and constructed of heavy timbers and iron bars. Around it were seats, circularly placed, and intended to accommodate many thousands. About four or five-thousand persons assembled, covering the seats as with a Cloud, and crowding down around the cage, were within reach of the bars. "The bull selected to sustain the honour and verify the pluck of Attakapas on this trying occasion was a black animal from the Opelousas, lithe and sinewy as a four year old courser, and with eyes like burning coals. His horns bore the appearance of having been filed at the tips, and wanted that keen and slashing appearance so common with others of his kith and kin; otherwise it would have been 'all day' with Bruin—at the first pass, and no mistake. "The bear was an animal of note, and called General Jackson, from the fact of his licking up everything that came in his way, and taking 'the responsibility' on all occasions. He was a wicked looking beast, very lean and unamiable in aspect, with hair all standing the wrong way. He had fought some fifty bulls (so they said), always coming out victorious, but that neither one of the fifty had been an Attakapas bull, the bills of the performances did not say. Had he tackled Attakapas first it is likely his fifty battles would have remained unfought. "About half past four o'clock the performances commenced. "The bull was first seen, standing in the cage alone, with head erect, and looking a very monarch in his capacity. At an appointed signal, a cage containing the bear was placed alongside the arena, and an opening being made, bruin stalked into the battle ground—not, however, without sundry stirrings up with a ten foot pole, he being experienced in such matters, and backwards in raising a row. "Once on the battle-field, both animals stood, like wary champions, eyeing each other, the bear cowering low, with head upturned and fangs exposed, while Attakapas stood wondering, with his eye dilated, lashing his sides with his long and bushy tail, and pawing up the earth in very wrath. "The bear seemed little inclined to begin the attack, and the bull, standing a moment, made steps first backward and then forward, as if measuring his antagonist, and meditating where to plant a blow. Bruin wouldn't come to the scratch no way, till one of the keepers, with an iron rod, tickled his ribs and made him move. Seeing this, Attakapas took it as a hostile demonstration, and, gathering his strength, dashed savagely at the enemy, catching him on the points of his horns, and doubling him up like a sack of bran against the bars. Bruin 'sung out' at this, 'and made a dash for his opponent's nose.' "Missing this, the bull turned to the 'about face,' and the bear caught him by the ham, inflicting a ghastly wound. But Attakapas with a kick shook him off, and renewing the attack, went at him again, head on and with a rush. This time he was not so fortunate, for the bear caught him above the eye, burying his fangs in the tough hide, and holding him as in a vice. It was now the bull's turn to 'sing out,' and he did it, bellowing forth with a voice more hideous than that of all the bulls of Bashan. Some minutes stood matters thus, and the cries of the bull, mingled with the hoarse growls of the bear, made hideous music, fit only for a dance of devils. Then came a pause (the bear having relinquished his hold), and for a few minutes it was doubtful whether the fun was not up. But the magic wand of the keeper (the ten foot pole) again stirred up bruin, and at it they went, and with a rush. "Bruin now tried to fasten on the bull's back, and drove his tusks in him in several places, making the red blood flow like wine from the vats of Luna. But Attakapas was pluck to the back bone, and, catching bruin on the tips of his horns, shuffled him up right merrily, making the fur fly like feathers in a gale of wind. Bruin cried 'Nuff' (in bear language), but the bull followed up his advantage, and, making one furious plunge full at the figure head of the enemy, struck a horn into his eye, burying it there, and dashing the tender organ into darkness and atoms. Blood followed the blow, and poor bruin, blinded, bleeding, and in mortal agony, turned with a howl to leave, but Attakapas caught him in the retreat, and rolled him over like a ball. Over and over again this rolling over was enacted, and finally, after more than an hour, bruin curled himself up on his back, bruised, bloody, and dead beat. The thing was up with California, and Attakapas was declared the victor amidst the applause of the multitude that made the heavens ring." "There," said he, "can you find anything against Connecticut equal to that?" The Southerner had to admit that he was beat by the Yankee. During all this time, it must not be supposed that the old gent with the two daughters, and even the young ladies themselves, had been silent. Clotel and they had not only given their opinions as regarded the merits of the discussion, but that sly glance of the eye, which is ever given where the young of both sexes meet, had been freely at work. The American ladies are rather partial to foreigners, and Clotel had the appearance of a fine Italian. The old gentleman was now near his home, and a whisper from the eldest daughter, who was unmarried but marriageable, induced him to extend to "Mr. Johnson" an invitation to stop and spend a week with the young ladies at their family residence. Clotel excused herself upon various grounds, and at last, to cut short the matter, promised that she would pay them a visit on her return. The arrival of the coach at Lynchburgh separated the young ladies from the Italian gent, and the coach again resumed its journey. CHAPTER XXIII TRUTH STRANGER THAN FICTION "Is the poor privilege to turn the key Upon the captive, freedom? He's as far From the enjoyment of the earth and air Who watches o'er the chains, as they who wear." DURING certain seasons of the year, all tropical climates are subject to epidemics of a most destructive nature. The inhabitants of New Orleans look with as much certainty for the appearance of the yellow-fever, small-pox, or cholera, in the hot season, as the Londoner does for fog in the month of November. In the summer of 1831, the people of New Orleans were visited with one of these epidemics. It appeared in a form unusually repulsive and deadly. It seized persons who were in health, without any premonition. Sometimes death was the immediate consequence. The disorder began in the brain, by an oppressive pain accompanied or followed by fever. The patient was devoured with burning thirst. The stomach, distracted by pains, in vain sought relief in efforts to disburden itself. Fiery veins streaked the eye; the face was inflamed, and dyed of a dark dull red colour; the ears from time to time rang painfully. Now mucous secretions surcharged the tongue, and took away the power of speech; now the sick one spoke, but in speaking had a foresight of death. When the violence of the disease approached the heart, the gums were blackened. The sleep, broken, troubled by convulsions, or by frightful visions, was worse than the waking hours; and when the reason sank under a delirium which had its seat in the brain, repose utterly forsook the patient's couch. The progress of the heat within was marked by yellowish spots, which spread over the surface of the body. If, then, a happy crisis came not, all hope was gone. Soon the breath infected the air with a fetid odour, the lips were glazed, despair painted itself in the eyes, and sobs, with long intervals of silence, formed the only language. From each side of the mouth spread foam, tinged with black and burnt blood. Blue streaks mingled with the yellow all over the frame. All remedies were useless. This was the Yellow Fever. The disorder spread alarm and confusion throughout the city. On an average, more than 400 died daily. In the midst of disorder and confusion, death heaped victims on victims. Friend followed friend in quick succession. The sick were avoided from the fear of contagion, and for the same reason the dead were left unburied. Nearly 2000 dead bodies lay uncovered in the burial-ground, with only here and there a little lime thrown over them, to prevent the air becoming infected. The Negro, whose home is in a hot climate, was not proof against the disease. Many plantations had to suspend their work for want of slaves to take the places of those carried off by the fever. Henry Morton and wife were among the thirteen thousand swept away by the raging disorder that year. Like too many, Morton had been dealing extensively in lands and stocks; and though apparently in good circumstances was, in reality, deeply involved in debt. Althesa, although as white as most white women in a southern clime, was, as we already know, born a slave. By the laws of all the Southern States the children follow the condition of the mother. If the mother is free the children are free; if a slave, they are slaves. Morton was unacquainted with the laws of the land; and although he had married Althesa, it was a marriage which the law did not recognise; and therefore she whom he thought to be his wife was, in fact, nothing more than his slave. What would have been his feelings had he known this, and also known that his two daughters, Ellen and Jane, were his slaves? Yet such was the fact. After the disappearance of the disease with which Henry Morton had so suddenly been removed, his brother went to New Orleans to give what aid he could in settling up the affairs. James Morton, on his arrival in New Orleans, felt proud of his nieces, and promised them a home with his own family in Vermont; little dreaming that his brother had married a slave woman, and that his nieces were slaves. The girls themselves had never heard that their mother had been a slave, and therefore knew nothing of the danger hanging over their heads. An inventory of the property was made out by James Morton, and placed in the hands of the creditors; and the young ladies, with their uncle, were about leaving the city to reside for a few days on the banks of Lake Pontchartrain, where they could enjoy a fresh air that the city could not afford. But just as they were about taking the train, an officer arrested the whole party; the young ladies as slaves, and the uncle upon the charge of attempting to conceal the property of his deceased brother. Morton was overwhelmed with horror at the idea of his nieces being claimed as slaves, and asked for time, that he might save them from such a fate. He even offered to mortgage his little farm in Vermont for the amount which young slave women of their ages would fetch. But the creditors pleaded that they were "an extra article," and would sell for more than common slaves; and must, therefore, be sold at auction. They were given up, but neither ate nor slept, nor separated from each other, till they were taken into the New Orleans slave market, where they were offered to the highest bidder. There they stood, trembling, blushing, and weeping; compelled to listen to the grossest language, and shrinking from the rude hands that examined the graceful proportions of their beautiful frames. After a fierce contest between the bidders, the young ladies were sold, one for 2,300 dollars, and the other for 3,000 dollars. We need not add that had those young girls been sold for mere house servants or field hands, they would not have brought one half the sums they did. The fact that they were the grand-daughters of Thomas Jefferson, no doubt, increased their value in the market. Here were two of the softer sex, accustomed to the fondest indulgence, surrounded by all the refinements of life, and with all the timidity that such a life could produce, bartered away like cattle in Smithfield market. Ellen, the eldest, was sold to an old gentleman, who purchased her, as he said, for a housekeeper. The girl was taken to his residence, nine miles from the city. She soon, however, knew for what purpose she had been bought; and an educated and cultivated mind and taste, which made her see and understand how great was her degradation, now armed her hand with the ready means of death. The morning after her arrival, she was found in her chamber, a corpse. She had taken poison. Jane was purchased by a dashing young man, who had just come into the possession of a large fortune. The very appearance of the young Southerner pointed him out as an unprincipled profligate; and the young girl needed no one to tell her of her impending doom. The young maid of fifteen was immediately removed to his country seat, near the junction of the Mississippi river with the sea. This was a most singular spot, remote, in a dense forest spreading over the summit of a cliff that rose abruptly to a great height above the sea; but so grand in its situation, in the desolate sublimity which reigned around, in the reverential murmur of the waves that washed its base, that, though picturesque, it was a forest prison. Here the young lady saw no one, except an old Negress who acted as her servant. The smiles with which the young man met her were indignantly spurned. But she was the property of another, and could hope for justice and mercy only through him. Jane, though only in her fifteenth year, had become strongly attached to Volney Lapuc, a young Frenchman, a student in her father's office. The poverty of the young man, and the youthful age of the girl, had caused their feelings to be kept from the young lady's parents. At the death of his master, Volney had returned to his widowed mother at Mobile, and knew nothing of the misfortune that had befallen his mistress, until he received a letter from her. But how could he ever obtain a sight of her, even if he wished, locked up as she was in her master's mansion? After several days of what her master termed "obstinacy" on her part, the young girl was placed in an upper chamber, and told that that would be her home, until she should yield to her master's wishes. There she remained more than a fortnight, and with the exception of a daily visit from her master, she saw no one but the old Negress who waited upon her. One bright moonlight evening as she was seated at the window, she perceived the figure of a man beneath her window. At first, she thought it was her master; but the tall figure of the stranger soon convinced her that it was another. Yes, it was Volney! He had no sooner received her letter, than he set out for New Orleans; and finding on his arrival there, that his mistress had been taken away, resolved to follow her. There he was; but how could she communicate with him? She dared not trust the old Negress with her secret, for fear that it might reach her master. Jane wrote a hasty note and threw it out of the window, which was eagerly picked up by the young man, and he soon disappeared in the woods. Night passed away in dreariness to her, and the next morning she viewed the spot beneath her window with the hope of seeing the footsteps of him who had stood there the previous night. Evening returned, and with it the hope of again seeing the man she loved. In this she was not disappointed; for daylight had scarcely disappeared, and the moon once more rising through the tops of the tall trees, when the young man was seen in the same place as on the previous night. He had in his hand a rope ladder. As soon as Jane saw this, she took the sheets from her bed, tore them into strings, tied them together, and let one end down the side of the house. A moment more, and one end of the rope ladder was in her hand, and she fastened it inside the room. Soon the young maiden was seen descending, and the enthusiastic lover, with his arms extended, waiting to receive his mistress. The planter had been out on an hunting excursion, and returning home, saw his victim as her lover was receiving her in his arms. At this moment the sharp sound of a rifle was heard, and the young man fell weltering in his blood, at the feet of his mistress. Jane fell senseless by his side. For many days she had a confused consciousness of some great agony, but knew not where she was, or by whom surrounded. The slow recovery of her reason settled into the most intense melancholy, which gained at length the compassion even of her cruel master. The beautiful bright eyes, always pleading in expression, were now so heart-piercing in their sadness, that he could not endure their gaze. In a few days the poor girl died of a broken heart, and was buried at night at the back of the garden by the Negroes; and no one wept at the grave of her who had been so carefully cherished, and so tenderly beloved. This, reader, is an unvarnished narrative of one doomed by the laws of the Southern States to be a slave. It tells not only its own story of grief, but speaks of a thousand wrongs and woes beside, which never see the light; all the more bitter and dreadful, because no help can relieve, no sympathy can mitigate, and no hope can cheer. CHAPTER XXIV THE ARREST "The fearful storm—it threatens lowering, Which God in mercy long delays; Slaves yet may see their masters cowering, While whole plantations smoke and blaze!" —Carter. IT was late in the evening when the coach arrived at Richmond, and Clotel once more alighted in her native city. She had intended to seek lodging somewhere in the outskirts of the town, but the lateness of the hour compelled her to stop at one of the principal hotels for the night. She had scarcely entered the inn, when she recognised among the numerous black servants one to whom she was well known; and her only hope was, that her disguise would keep her from being discovered. The imperturbable calm and entire forgetfulness of self which induced Clotel to visit a place from which she could scarcely hope to escape, to attempt the rescue of a beloved child, demonstrate that overwillingness of woman to carry out the promptings of the finer feelings of her heart. True to woman's nature, she had risked her own liberty for another. She remained in the hotel during the night, and the next morning, under the plea of illness, she took her breakfast alone. That day the fugitive slave paid a visit to the suburbs of the town, and once more beheld the cottage in which she had spent so many happy hours. It was winter, and the clematis and passion flower were not there; but there were the same walks she had so often pressed with her feet, and the same trees which had so often shaded her as she passed through the garden at the back of the house. Old remembrances rushed upon her memory, and caused her to shed tears freely. Clotel was now in her native town, and near her daughter; but how could she communicate with her? How could she see her? To have made herself known, would have been a suicidal act; betrayal would have followed, and she arrested. Three days had passed away, and Clotel still remained in the hotel at which she had first put up; and yet she had got no tidings of her child. Unfortunately for Clotel, a disturbance had just broken out amongst the slave population in the state of Virginia, and all strangers were eyed with suspicion. The evils consequent on slavery are not lessened by the incoming of one or two rays of light. If the slave only becomes aware of his condition, and conscious of the injustice under which he suffers, if he obtains but a faint idea of these things, he will seize the first opportunity to possess himself of what he conceives to belong to him. The infusion of Anglo-Saxon with African blood has created an insurrectionary feeling among the slaves of America hitherto unknown. Aware of their blood connection with their owners, these mulattoes labour under the sense of their personal and social injuries; and tolerate, if they do not encourage in themselves, low and vindictive passions. On the other hand, the slave owners are aware of their critical position, and are ever watchful, always fearing an outbreak among the slaves. True, the Free States are equally bound with the Slave States to suppress any insurrectionary movement that may take place among the slaves. The Northern freemen are bound by their constitutional obligations to aid the slaveholder in keeping his slaves in their chains. Yet there are, at the time we write, four millions of bond slaves in the United States. The insurrection to which we now refer was headed by a full-blooded Negro, who had been born and brought up a slave. He had heard the twang of the driver's whip, and saw the warm blood streaming from the Negro's body; he had witnessed the separation of parents and children, and was made aware, by too many proofs, that the slave could expect no justice at the hand of the slave owner. He went by the name of "Nat Turner." He was a preacher amongst the Negroes, and distinguished for his eloquence, respected by the whites, and loved and venerated by the Negroes. On the discovery of the plan for the outbreak, Turner fled to the swamps, followed by those who had joined in the insurrection. Here the revolted Negroes numbered some hundreds, and for a time bade defiance to their oppressors. The Dismal Swamps cover many thousands of acres of wild land, and a dense forest, with wild animals and insects, such as are unknown in any other part of Virginia. Here runaway Negroes usually seek a hiding place, and some have been known to reside here for years. The revolters were joined by one of these. He was a large, tall, full-blooded Negro, with a stern and savage countenance; the marks on his face showed that he was from one of the barbarous tribes in Africa, and claimed that country as his native land; his only covering was a girdle around his loins, made of skins of wild beasts which he had killed; his only token of authority among those that he led, was a pair of epaulettes made from the tail of a fox, and tied to his shoulder by a cord. Brought from the coast of Africa when only fifteen years of age to the island of Cuba, he was smuggled from thence into Virginia. He had been two years in the swamps, and considered it his future home. He had met a Negro woman who was also a runaway; and, after the fashion of his native land, had gone through the process of oiling her as the marriage ceremony. They had built a cave on a rising mound in the swamp; this was their home. His name was Picquilo. His only weapon was a sword, made from the blade of a scythe, which he had stolen from a neighbouring plantation. His dress, his character, his manners, his mode of fighting, were all in keeping with the early training he had received in the land of his birth. He moved about with the activity of a cat, and neither the thickness of the trees, nor the depth of the water could stop him. He was a bold, turbulent spirit; and from revenge imbrued his hands in the blood of all the whites he could meet. Hunger, thirst, fatigue, and loss of sleep he seemed made to endure as if by peculiarity of constitution. His air was fierce, his step oblique, his look sanguinary. Such was the character of one of the leaders in the Southampton insurrection. All Negroes were arrested who were found beyond their master's threshhold, and all strange whites watched with a great degree of alacrity. Such was the position in which Clotel found affairs when she returned to Virginia in search of her Mary. Had not the slaveowners been watchful of strangers, owing to the outbreak, the fugitive could not have escaped the vigilance of the police; for advertisements, announcing her escape and offering a large reward for her arrest, had been received in the city previous to her arrival, and the officers were therefore on the look-out for the runaway slave. It was on the third day, as the quadroon was seated in her room at the inn, still in the disguise of a gentleman, that two of the city officers entered the room, and informed her that they were authorised to examine all strangers, to assure the authorities that they were not in league with the revolted Negroes. With trembling heart the fugitive handed the key of her trunk to the officers. To their surprise, they found nothing but woman's apparel in the box, which raised their curiosity, and caused a further investigation that resulted in the arrest of Clotel as a fugitive slave. She was immediately conveyed to prison, there to await the orders of her master. For many days, uncheered by the voice of kindness, alone, hopeless, desolate, she waited for the time to arrive when the chains were to be placed on her limbs, and she returned to her inhuman and unfeeling owner. The arrest of the fugitive was announced in all the newspapers, but created little or no sensation. The inhabitants were too much engaged in putting down the revolt among the slaves; and although all the odds were against the insurgents, the whites found it no easy matter, with all their caution. Every day brought news of fresh outbreaks. Without scruple and without pity, the whites massacred all blacks found beyond their owners' plantations: the Negroes, in return, set fire to houses, and put those to death who attempted to escape from the flames. Thus carnage was added to carnage, and the blood of the whites flowed to avenge the blood of the blacks. These were the ravages of slavery. No graves were dug for the Negroes; their dead bodies became food for dogs and vultures, and their bones, partly calcined by the sun, remained scattered about, as if to mark the mournful fury of servitude and lust of power. When the slaves were subdued, except a few in the swamps, bloodhounds were put in this dismal place to hunt out the remaining revolters. Among the captured Negroes was one of whom we shall hereafter make mention. CHAPTER XXV DEATH IS FREEDOM "I asked but freedom, and ye gave Chains, and the freedom of the grave."—Snelling. THERE are, in the district of Columbia, several slave prisons, or "Negro pens," as they are termed. These prisons are mostly occupied by persons to keep their slaves in, when collecting their gangs together for the New Orleans market. Some of them belong to the government, and one, in particular, is noted for having been the place where a number of free coloured persons have been incarcerated from time to time. In this district is situated the capital of the United States. Any free coloured persons visiting Washington, if not provided with papers asserting and proving their right to be free, may be arrested and placed in one of these dens. If they succeed in showing that they are free, they are set at liberty, provided they are able to pay the expenses of their arrest and imprisonment; if they cannot pay these expenses, they are sold out. Through this unjust and oppressive law, many persons born in the Free States have been consigned to a life of slavery on the cotton, sugar, or rice plantations of the Southern States. By order of her master, Clotel was removed from Richmond and placed in one of these prisons, to await the sailing of a vessel for New Orleans. The prison in which she was put stands midway between the capitol at Washington and the President's house. Here the fugitive saw nothing but slaves brought in and taken out, to be placed in ships and sent away to the same part of the country to which she herself would soon be compelled to go. She had seen or heard nothing of her daughter while in Richmond, and all hope of seeing her now had fled. If she was carried back to New Orleans, she could expect no mercy from her master. At the dusk of the evening previous to the day when she was to be sent off, as the old prison was being closed for the night, she suddenly darted past her keeper, and ran for her life. It is not a great distance from the prison to the Long Bridge, which passes from the lower part of the city across the Potomac, to the extensive forests and woodlands of the celebrated Arlington Place, occupied by that distinguished relative and descendant of the immortal Washington, Mr. George W. Custis. Thither the poor fugitive directed her flight. So unexpected was her escape, that she had quite a number of rods the start before the keeper had secured the other prisoners, and rallied his assistants in pursuit. It was at an hour when, and in a part of the city where, horses could not be readily obtained for the chase; no bloodhounds were at hand to run down the flying woman; and for once it seemed as though there was to be a fair trial of speed and endurance between the slave and the slave-catchers. The keeper and his forces raised the hue and cry on her pathway close behind; but so rapid was the flight along the wide avenue, that the astonished citizens, as they poured forth from their dwellings to learn the cause of alarm, were only able to comprehend the nature of the case in time to fall in with the motley mass in pursuit (as many a one did that night), to raise an anxious prayer to heaven, as they refused to join in the pursuit, that the panting fugitive might escape, and the merciless soul dealer for once be disappointed of his prey. And now with the speed of an arrow—having passed the avenue—with the distance between her and her pursuers constantly increasing, this poor hunted female gained the "Long Bridge," as it is called, where interruption seemed improbable, and already did her heart begin to beat high with the hope of success. She had only to pass three-fourths of a mile across the bridge, and she could bury herself in a vast forest, just at the time when the curtain of night would close around her, and protect her from the pursuit of her enemies. But God by his Providence had otherwise determined. He had determined that an appalling tragedy should be enacted that night, within plain sight of the President's house and the capitol of the Union, which should be an evidence wherever it should be known, of the unconquerable love of liberty the heart may inherit; as well as a fresh admonition to the slave dealer, of the cruelty and enormity of his crimes. Just as the pursuers crossed the high draw for the passage of sloops, soon after entering upon the bridge, they beheld three men slowly approaching from the Virginia side. They immediately called to them to arrest the fugitive, whom they proclaimed a runaway slave. True to their Virginian instincts as she came near, they formed in line across the narrow bridge, and prepared to seize her. Seeing escape impossible in that quarter, she stopped suddenly, and turned upon her pursuers. On came the profane and ribald crew, faster than ever, already exulting in her capture, and threatening punishment for her flight. For a moment she looked wildly and anxiously around to see if there was no hope of escape. On either hand, far down below, rolled the deep foamy waters of the Potomac, and before and behind the rapidly approaching step and noisy voices of pursuers, showing how vain would be any further effort for freedom. Her resolution was taken. She clasped her hands convulsively, and raised them, as she at the same time raised her eyes towards heaven, and begged for that mercy and compassion there, which had been denied her on earth; and then, with a single bound, she vaulted over the railings of the bridge, and sunk for ever beneath the waves of the river! Thus died Clotel, the daughter of Thomas Jefferson, a president of the United States; a man distinguished as the author of the Declaration of American Independence, and one of the first statesmen of that country. Had Clotel escaped from oppression in any other land, in the disguise in which she fled from the Mississippi to Richmond, and reached the United States, no honour within the gift of the American people would have been too good to have been heaped upon the heroic woman. But she was a slave, and therefore out of the pale of their sympathy. They have tears to shed over Greece and Poland; they have an abundance of sympathy for "poor Ireland"; they can furnish a ship of war to convey the Hungarian refugees from a Turkish prison to the "land of the free and home of the brave." They boast that America is the "cradle of liberty"; if it is, I fear they have rocked the child to death. The body of Clotel was picked up from the bank of the river, where it had been washed by the strong current, a hole dug in the sand, and there deposited, without either inquest being held over it, or religious service being performed. Such was the life and such the death of a woman whose virtues and goodness of heart would have done honour to one in a higher station of life, and who, if she had been born in any other land but that of slavery, would have been honoured and loved. A few days after the death of Clotel, the following poem appeared in one of the newspapers: "Now, rest for the wretched! the long day is past, And night on yon prison descendeth at last. Now lock up and bolt! Ha, jailor, look there! Who flies like a wild bird escaped from the snare? A woman, a slave-up, out in pursuit. While linger some gleams of day! Let thy call ring out!—now a rabble rout Is at thy heels—speed away! "A bold race for freedom!—On, fugitive, on! Heaven help but the right, and thy freedom is won. How eager she drinks the free air of the plains; Every limb, every nerve, every fibre she strains; From Columbia's glorious capitol, Columbia's daughter flees To the sanctuary God has given— The sheltering forest trees. "Now she treads the Long Bridge—joy lighteth her eye— Beyond her the dense wood and darkening sky— Wild hopes thrill her heart as she neareth the shore: O, despair! there are men fast advancing before! Shame, shame on their manhood! they hear, they heed The cry, her flight to stay, And like demon forms with their outstretched arms, They wait to seize their prey! "She pauses, she turns! Ah, will she flee back? Like wolves, her pursuers howl loud on their track; She lifteth to Heaven one look of despair— Her anguish breaks forth in one hurried prayer Hark! her jailor's yell! like a bloodhound's bay On the low night wind it sweeps! Now, death or the chain! to the stream she turns, And she leaps! O God, she leaps! "The dark and the cold, yet merciful wave, Receives to its bosom the form of the slave: She rises—earth's scenes on her dim vision gleam, Yet she struggleth not with the strong rushing stream: And low are the death-cries her woman's heart gives, As she floats adown the river, Faint and more faint grows the drowning voice, And her cries have ceased for ever! "Now back, jailor, back to thy dungeons, again, To swing the red lash and rivet the chain! The form thou would'st fetter—returned to its God; The universe holdeth no realm of night More drear than her slavery— More merciless fiends than here stayed her flight— Joy! the hunted slave is free! "That bond-woman's corpse—let Potomac's proud wave Go bear it along by our Washington's grave, And heave it high up on that hallowed strand, To tell of the freedom he won for our land. A weak woman's corpse, by freemen chased down; Hurrah for our country! hurrah! To freedom she leaped, through drowning and death— Hurrah for our country! hurrah!" CHAPTER XXVI THE ESCAPE "No refuge is found on our unhallowed ground, For the wretched in Slavery's manacles bound; While our star-spangled banner in vain boasts to wave O'er the land of the free and the home of the brave!" WE left Mary, the daughter of Clotel, in the capacity of a servant in her own father's house, where she had been taken by her mistress for the ostensible purpose of plunging her husband into the depths of humiliation. At first the young girl was treated with great severity; but after finding that Horatio Green had lost all feeling for his child, Mrs. Green's own heart became touched for the offspring of her husband, and she became its friend. Mary had grown still more beautiful, and, like most of her sex in that country, was fast coming to maturity. The arrest of Clotel, while trying to rescue her daughter, did not reach the ears of the latter till her mother had been removed from Richmond to Washington. The mother had passed from time to eternity before the daughter knew that she had been in the neighbourhood. Horatio Green was not in Richmond at the time of Clotel's arrest; had he been there, it is not probable but he would have made an effort to save her. She was not his slave, and therefore was beyond his power, even had he been there and inclined to aid her. The revolt amongst the slaves had been brought to an end, and most of the insurgents either put to death or sent out of the state. One, however, remained in prison. He was the slave of Horatio Green, and had been a servant in his master's dwelling. He, too, could boast that his father was an American statesman. His name was George. His mother had been employed as a servant in one of the principal hotels in Washington, where members of Congress usually put up. After George's birth his mother was sold to a slave trader, and he to an agent of Mr. Green, the father of Horatio. George was as white as most white persons. No one would suppose that any African blood coursed through his veins. His hair was straight, soft, fine, and light; his eyes blue, nose prominent, lips thin, his head well formed, forehead high and prominent; and he was often taken for a free white person by those who did know him. This made his condition still more intolerable; for one so white seldom ever receives fair treatment at the hands of his fellow slaves; and the whites usually regard such slaves as persons who, if not often flogged, and otherwise ill treated, to remind them of their condition, would soon "forget" that they were slaves, and "think themselves as good as white folks." George's opportunities were far greater than most slaves. Being in his master's house, and waiting on educated white people, he had become very familiar with the English language. He had heard his master and visitors speak of the down-trodden and oppressed Poles; he heard them talk of going to Greece to fight for Grecian liberty, and against the oppressors of that ill-fated people. George, fired with the love of freedom, and zeal for the cause of his enslaved countrymen, joined the insurgents, and with them had been defeated and captured. He was the only one remaining of these unfortunate people, and he would have been put to death with them but for a circumstance that occurred some weeks before the outbreak. The court house had, by accident, taken fire, and was fast consuming. The engines could not be made to work, and all hope of saving the building seemed at an end. In one of the upper chambers there was a small box containing some valuable deeds belonging to the city; a ladder was placed against the house, leading from the street to the window of the room in which the box stood. The wind blew strong, and swept the flames in that direction. Broad sheets of fire were blown again and again over that part of the building, and then the wind would lift the pall of smoke, which showed that the work of destruction was not yet accomplished. While the doomed building was thus exposed, and before the destroying element had made its final visit, as it did soon after, George was standing by, and hearing that much depended on the contents of the box, and seeing no one disposed to venture through the fiery element to save the treasure, mounted the ladder and made his way to the window, entered the room, and was soon seen descending with the much valued box. Three cheers rent the air as the young slave fell from the ladder when near the ground; the white men took him up in their arms, to see if he had sustained any injury. His hair was burnt, eyebrows closely singed, and his clothes smelt strongly of smoke; but the heroic young slave was unhurt. The city authorities, at their next meeting, passed a vote of thanks to George's master for the lasting benefit that the slave had rendered the public, and commanded the poor boy to the special favour of his owner. When George was on trial for participating in the revolt, this "meritorious act," as they were pleased to term it, was brought up in his favour. His trial was put off from session to session, till he had been in prison more than a year. At last, however, he was convicted of high treason, and sentenced to be hanged within ten days of that time. The judge asked the slave if he had anything to say why sentence of death should not be passed on him. George stood for a moment in silence, and then said, "As I cannot speak as I should wish, I will say nothing." "You may say what you please," said the judge. "You had a good master," continued he, "and still you were dissatisfied; you left your master and joined the Negroes who were burning our houses and killing our wives." "As you have given me permission to speak," remarked George, "I will tell you why I joined the revolted Negroes. I have heard my master read in the Declaration of Independence 'that all men are created free and equal,' and this caused me to inquire of myself why I was a slave. I also heard him talking with some of his visitors about the war with England, and he said, all wars and fightings for freedom were just and right. If so, in what am I wrong? The grievances of which your fathers complained, and which caused the Revolutionary War, were trifling in comparison with the wrongs and sufferings of those who were engaged in the late revolt. Your fathers were never slaves, ours are; your fathers were never bought and sold like cattle, never shut out from the light of knowledge and religion, never subjected to the lash of brutal task-masters. For the crime of having a dark skin, my people suffer the pangs of hunger, the infliction of stripes, and the ignominy of brutal servitude. We are kept in heathenish darkness by laws expressly enacted to make our instruction a criminal offence. What right has one man to the bones, sinews, blood, and nerves of another? Did not one God make us all? You say your fathers fought for freedom; so did we. You tell me that I am to be put to death for violating the laws of the land. Did not the American revolutionists violate the laws when they struck for liberty? They were revolters, but their success made them patriots—We were revolters, and our failure makes us rebels. Had we succeeded, we would have been patriots too. Success makes all the difference. You make merry on the 4th of July; the thunder of cannon and ringing of bells announce it as the birthday of American independence. Yet while these cannons are roaring and bells ringing, one-sixth of the people of this land are in chains and slavery. You boast that this is the 'Land of the Free'; but a traditionary freedom will not save you. It will not do to praise your fathers and build their sepulchres. Worse for you that you have such an inheritance, if you spend it foolishly and are unable to appreciate its worth. Sad if the genius of a true humanity, beholding you with tearful eyes from the mount of vision, shall fold his wings in sorrowing pity, and repeat the strain, 'O land of Washington, how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not; behold your house is left unto you desolate.' This is all I have to say; I have done." Nearly every one present was melted to tears; even the judge seemed taken by surprise at the intelligence of the young slave. But George was a slave, and an example must be made of him, and therefore he was sentenced. Being employed in the same house with Mary, the daughter of Clotel, George had become attached to her, and the young lovers fondly looked forward to the time when they should be husband and wife. After George had been sentenced to death, Mary was still more attentive to him, and begged and obtained leave of her mistress to visit him in his cell. The poor girl paid a daily visit to him to whom she had pledged her heart and hand. At one of these meetings, and only four days from the time fixed for the execution, while Mary was seated in George's cell, it occurred to her that she might yet save him from a felon's doom. She revealed to him the secret that was then occupying her thoughts, viz. that George should exchange clothes with her, and thus attempt his escape in disguise. But he would not for a single moment listen to the proposition. Not that he feared detection; but he would not consent to place an innocent and affectionate girl in a position where she might have to suffer for him. Mary pleaded, but in vain. George was inflexible. The poor girl left her lover with a heavy heart, regretting that her scheme had proved unsuccessful. Towards the close of the next day, Mary again appeared at the prison door for admission, and was soon by the side of him whom she so ardently loved. While there the clouds which had overhung the city for some hours broke, and the rain fell in torrents amid the most terrific thunder and lightning. In the most persuasive manner possible, Mary again importuned George to avail himself of her assistance to escape from an ignominious death. After assuring him that she, not being the person condemned, would not receive any injury, he at last consented, and they began to exchange apparel. As George was of small stature, and both were white, there was no difficulty in his passing out without detection; and as she usually left the cell weeping, with handkerchief in hand, and sometimes at her face, he had only to adopt this mode and his escape was safe. They had kissed each other, and Mary had told George where he would find a small parcel of provisions which she had placed in a secluded spot, when the prison-keeper opened the door and said, "Come, girl, it is time for you to go." George again embraced Mary, and passed out of the jail. It was already dark, and the street lamps were lighted, so that our hero in his new dress had no dread of detection. The provisions were sought out and found, and poor George was soon on the road towards Canada. But neither of them had once thought of a change of dress for George when he should have escaped, and he had walked but a short distance before he felt that a change of his apparel would facilitate his progress. But he dared not go amongst even his coloured associates for fear of being betrayed. However, he made the best of his way on towards Canada, hiding in the woods during the day, and travelling by the guidance of the North Star at night. With the poet he could truly say, "Star of the North! while blazing day Pours round me its full tide of light, And hides thy pale but faithful ray, I, too, lie hid, and long for night." One morning, George arrived on the banks of the Ohio river, and found his journey had terminated, unless he could get some one to take him across the river in a secret manner, for he would not be permitted to cross in any of the ferry boats, it being a penalty for crossing a slave, besides the value of the slave. He concealed himself in the tall grass and weeds near the river, to see if he could embrace an opportunity to cross. He had been in his hiding place but a short time, when he observed a man in a small boat, floating near the shore, evidently fishing. His first impulse was to call out to the man and ask him to take him over to the Ohio side, but the fear that the man was a slaveholder, or one who might possibly arrest him, deterred him from it. The man after rowing and floating about for some time fastened the boat to the root of a tree, and started to a neighbouring farmhouse. This was George's moment, and he seized it. Running down the bank, he unfastened the boat, jumped in, and with all the expertness of one accustomed to a boat, rowed across the river and landed on the Ohio side. Being now in a Free State, he thought he might with perfect safety travel on towards Canada. He had, however, gone but a very few miles when he discovered two men on horseback coming behind him. He felt sure that they could not be in pursuit of him, yet he did not wish to be seen by them, so he turned into another road leading to a house near by. The men followed, and were but a short distance from George, when he ran up to a farmhouse, before which was standing a farmer-looking man, in a broad-brimmed hat and straight-collared coat, whom he implored to save him from the "slave-catchers." The farmer told him to go into the barn near by; he entered by the front door, the farmer following, and closing the door behind George, but remaining outside, and gave directions to his hired man as to what should be done with George. The slaveholders by this time had dismounted, and were in front of the barn demanding admittance, and charging the farmer with secreting their slave woman, for George was still in the dress of a woman. The Friend, for the farmer proved to be a member of the Society of Friends, told the slave-owners that if they wished to search his barn, they must first get an officer and a search warrant. While the parties were disputing, the farmer began nailing up the front door, and the hired man served the back door in the same way. The slaveholders, finding that they could not prevail on the Friend to allow them to get the slave, determined to go in search of an officer. One was left to see that the slave did not escape from the barn, while the other went off at full speed to Mount Pleasant, the nearest town. George was not the slave of either of these men, nor were they in pursuit of him, but they had lost a woman who had been seen in that vicinity, and when they saw poor George in the disguise of a female, and attempting to elude pursuit, they felt sure they were close upon their victim. However, if they had caught him, although he was not their slave, they would have taken him back and placed him in jail, and there he would have remained until his owner arrived. After an absence of nearly two hours, the slave-owner returned with an officer and found the Friend still driving large nails into the door. In a triumphant tone and with a corresponding gesture, he handed the search-warrant to the Friend, and said, "There, sir, now I will see if I can't get my nigger." "Well," said the Friend, "thou hast gone to work according to law, and thou canst now go into my barn." "Lend me your hammer that I may get the door open," said the slaveholder. "Let me see the warrant again." And after reading it over once more, he said, "I see nothing in this paper which says I must supply thee with tools to open my door; if thou wishest to go in, thou must get a hammer elsewhere." The sheriff said, "I will go to a neighbouring farm and borrow something which will introduce us to Miss Dinah;" and he immediately went in search of tools. In a short time the officer returned, and they commenced an assault and battery upon the barn door, which soon yielded; and in went the slaveholder and officer, and began turning up the hay and using all other means to find the lost property; but, to their astonishment, the slave was not there. After all hope of getting Dinah was gone, the slave-owner in a rage said to the Friend, "My nigger is not here." "I did not tell thee there was any one here." "Yes, but I saw her go in, and you shut the door behind her, and if she was not in the barn, what did you nail the door for?" "Can't I do what I please with my own barn door? Now I will tell thee; thou need trouble thyself no more, for the person thou art after entered the front door and went out at the back door, and is a long way from here by this time. Thou and thy friend must be somewhat fatigued by this time; won't thou go in and take a little dinner with me?" We need not say that this cool invitation of the good Quaker was not accepted by the slaveholders. George in the meantime had been taken to a friend's dwelling some miles away, where, after laying aside his female attire, and being snugly dressed up in a straight collared coat, and pantaloons to match, was again put on the right road towards Canada. The fugitive now travelled by day, and laid by during night. After a fatiguing and dreary journey of two weeks, the fugitive arrived in Canada, and took up his abode in the little town of St. Catherine's, and obtained work on the farm of Colonel Street. Here he attended a night-school, and laboured for his employer during the day. The climate was cold, and wages small, yet he was in a land where he was free, and this the young slave prized more than all the gold that could be given to him. Besides doing his best to obtain education for himself, he imparted what he could to those of his fellow-fugitives about him, of whom there were many. CHAPTER XXVII THE MYSTERY GEORGE, however, did not forget his promise to use all the means in his power to get Mary out of slavery. He, therefore, laboured with all his might to obtain money with which to employ some one to go back to Virginia for Mary. After nearly six months' labour at St. Catherine's, he employed an English missionary to go and see if the girl could be purchased, and at what price. The missionary went accordingly, but returned with the sad intelligence that, on account of Mary's aiding George to escape, the court had compelled Mr. Green to sell her out of the state, and she had been sold to a Negro trader, and taken to the New Orleans market. As all hope of getting the girl was now gone, George resolved to quit the American continent for ever. He immediately took passage in a vessel laden with timber, bound for Liverpool, and in five weeks from that time he was standing on the quay of the great English seaport. With little or no education, he found many difficulties in the way of getting a respectable living. However he obtained a situation as porter in a large house in Manchester, where he worked during the day, and took private lessons at night. In this way he laboured for three years, and was then raised to the situation of clerk. George was so white as easily to pass for a white man, and being somewhat ashamed of his African descent, he never once mentioned the fact of his having been a slave. He soon became a partner in the firm that employed him, and was now on the road to wealth. In the year 1842, just ten years after George Green (for he adopted his master's name) arrived in England, he visited France, and spent some days at Dunkirk. It was towards sunset, on a warm day in the month of October, that Mr. Green, after strolling some distance from the Hotel de Leon, entered a burial ground, and wandered along, alone among the silent dead, gazing upon the many green graves and marble tombstones of those who once moved on the theatre of busy life, and whose sounds of gaiety once fell upon the ear of man. All nature around was hushed in silence, and seemed to partake of the general melancholy which hung over the quiet resting-place of departed mortals. After tracing the varied inscriptions which told the characters or conditions of the departed, and viewing the mounds beneath which the dust of mortality slumbered, he had now reached a secluded spot, near to where an aged weeping willow bowed its thick foliage to the ground, as though anxious to hide from the scrutinising gaze of curiosity the grave beneath it. Mr. Green seated himself upon a marble tomb, and began to read Roscoe's Leo X., a copy of which he had under his arm. It was then about twilight, and he had scarcely gone through half a page, when he observed a lady in black, leading a boy, some five years old, up one of the paths; and as the lady's black veil was over her face, he felt somewhat at liberty to eye her more closely. While looking at her, the lady gave a scream, and appeared to be in a fainting position, when Mr. Green sprang from his seat in time to save her from falling to the ground. At this moment, an elderly gentleman was seen approaching with a rapid step, who, from his appearance, was evidently the lady's father, or one intimately connected with her. He came up, and, in a confused manner, asked what was the matter. Mr. Green explained as well as he could. After taking up the smelling bottle which had fallen from her hand, and holding it a short time to her face, she soon began to revive. During all this time the lady's veil had so covered her face, that Mr. Green had not seen it. When she had so far recovered as to be able to raise her head, she again screamed, and fell back into the arms of the old man. It now appeared quite certain, that either the countenance of George Green, or some other object, was the cause of these fits of fainting; and the old gentleman, thinking it was the former, in rather a petulant tone said, "I will thank you, sir, if you will leave us alone." The child whom the lady was leading, had now set up a squall; and amid the death-like appearance of the lady, the harsh look of the old man, and the cries of the boy, Mr. Green left the grounds, and returned to his hotel. Whilst seated by the window, and looking out upon the crowded street, with every now and then the strange scene in the grave-yard vividly before him, Mr. Green thought of the book he had been reading, and, remembering that he had left it on the tomb, where he had suddenly dropped it when called to the assistance of the lady, he immediately determined to return in search of it. After a walk of some twenty minutes, he was again over the spot where he had been an hour before, and from which he had been so unceremoniously expelled by the old man. He looked in vain for the book; it was nowhere to be found: nothing save the bouquet which the lady had dropped, and which lay half-buried in the grass from having been trodden upon, indicated that any one had been there that evening. Mr. Green took up the bunch of flowers, and again returned to the hotel. After passing a sleepless night, and hearing the clock strike six, he dropped into a sweet sleep, from which he did not awaken until roused by the rap of a servant, who, entering his room, handed him a note which ran as follows:—"Sir,—I owe you an apology for the inconvenience to which you were subjected last evening, and if you will honour us with your presence to dinner to-day at four o'clock, I shall be most happy to give you due satisfaction. My servant will be in waiting for you at half-past three. I am, sir, your obedient servant, J. Devenant. October 23. To George Green, Esq." The servant who handed this note to Mr. Green, informed him that the bearer was waiting for a reply. He immediately resolved to accept the invitation, and replied accordingly. Who this person was, and how his name and the hotel where he was stopping had been found out, was indeed a mystery. However, he waited impatiently for the hour when he was to see this new acquaintance, and get the mysterious meeting in the grave-yard solved. CHAPTER XXVIII THE HAPPY MEETING "Man's love is of man's life, a thing apart; 'Tis woman's whole existence."—Byron. THE clock on a neighbouring church had scarcely ceased striking three, when the servant announced that a carriage had called for Mr. Green. In less than half an hour he was seated in a most sumptuous barouche, drawn by two beautiful iron greys, and rolling along over a splendid gravel road completely shaded by large trees, which appeared to have been the accumulating growth of many centuries. The carriage soon stopped in front of a low villa, and this too was embedded in magnificent trees covered with moss. Mr. Green alighted and was shown into a superb drawing room, the walls of which were hung with fine specimens from the hands of the great Italian painters, and one by a German artist representing a beautiful monkish legend connected with "The Holy Catherine," an illustrious lady of Alexandria. The furniture had an antique and dignified appearance. High backed chairs stood around the room; a venerable mirror stood on the mantle shelf; rich curtains of crimson damask hung in folds at either side of the large windows; and a rich Turkey carpet covered the floor. In the centre stood a table covered with books, in the midst of which was an old-fashioned vase filled with fresh flowers, whose fragrance was exceedingly pleasant. A faint light, together with the quietness of the hour, gave beauty beyond description to the whole scene. Mr. Green had scarcely seated himself upon the sofa, when the elderly gentleman whom he had met the previous evening made his appearance, followed by the little boy, and introduced himself as Mr. Devenant. A moment more, and a lady—a beautiful brunette—dressed in black, with long curls of a chestnut colour hanging down her cheeks, entered the room. Her eyes were of a dark hazel, and her whole appearance indicated that she was a native of a southern clime. The door at which she entered was opposite to where the two gentlemen were seated. They immediately rose; and Mr. Devenant was in the act of introducing her to Mr. Green, when he observed that the latter had sunk back upon the sofa, and the last word that he remembered to have heard was, "It is her." After this, all was dark and dreamy: how long he remained in this condition it was for another to tell. When he awoke, he found himself stretched upon the sofa, with his boots off, his neckerchief removed, shirt collar unbuttoned, and his head resting upon a pillow. By his side sat the old man, with the smelling bottle in the one hand, and a glass of water in the other, and the little boy standing at the foot of the sofa. As soon as Mr. Green had so far recovered as to be able to speak, he said, "Where am I, and what does this mean?" "Wait a while," replied the old man, "and I will tell you all." After a lapse of some ten minutes he rose from the sofa, adjusted his apparel, and said, "I am now ready to hear anything you have to say." "You were born in America?" said the old man. "Yes," he replied. "And you were acquainted with a girl named Mary?" continued the old man. "Yes, and I loved her as I can love none other." "The lady whom you met so mysteriously last evening is Mary," replied Mr. Devenant. George Green was silent, but the fountains of mingled grief and joy stole out from beneath his eyelashes, and glistened like pearls upon his pale and marble-like cheeks. At this juncture the lady again entered the room. Mr. Green sprang from the sofa, and they fell into each other's arms, to the surprise of the old man and little George, and to the amusement of the servants who had crept up one by one, and were hid behind the doors, or loitering in the hall. When they had given vent to their feelings, they resumed their seats, and each in turn related the adventures through which they had passed. "How did you find out my name and address?" asked Mr. Green. "After you had left us in the grave-yard, our little George said, 'O, mamma, if there aint a book!' and picked it up and brought it to us. Papa opened it, and said, 'The gentleman's name is written in it, and here is a card of the Hotel de Leon, where I suppose he is stopping.' Papa wished to leave the book, and said it was all a fancy of mine that I had ever seen you before, but I was perfectly convinced that you were my own George Green. Are you married?" "No, I am not." "Then, thank God!" exclaimed Mrs. Devenant. "And are you single now?" inquired Mr. Green. "Yes," she replied. "This is indeed the Lord's doings," said Mr. Green, at the same time bursting into a flood of tears. Mr. Devenant was past the age when men should think upon matrimonial subjects, yet the scene brought vividly before his eyes the days when he was a young man, and had a wife living. After a short interview, the old man called their attention to the dinner, which was then waiting. We need scarcely add, that Mr. Green and Mrs. Devenant did very little towards diminishing the dinner that day. After dinner the lovers (for such we have to call them) gave their experience from the time that George left the jail dressed in Mary's clothes. Up to that time Mr. Green's was substantially as we have related it. Mrs. Devenant's was as follows:—"The night after you left the prison," said she, "I did not shut my eyes in sleep. The next morning, about eight o'clock, Peter the gardener came to the jail to see if I had been there the night before, and was informed that I had, and that I had left a little after dark. About an hour after, Mr. Green came himself, and I need not say that he was much surprised on finding me there, dressed in your clothes. This was the first tidings they had of your escape." "What did Mr. Green say when he found that I had fled?" "Oh!" continued Mrs. Devenant, "he said to me when no one was near, I hope George will get off, but I fear you will have to suffer in his stead. I told him that if it must be so I was willing to die if you could live." At this moment George Green burst into tears, threw his arms around her neck, and exclaimed, "I am glad I have waited so long, with the hope of meeting you again." Mrs. Devenant again resumed her story:—"I was kept in jail three days, during which time I was visited by the magistrates, and two of the judges. On the third day I was taken out, and master told me that I was liberated, upon condition that I should be immediately sent out of the state. There happened to be just at the time in the neighbourhood a Negro-trader, and he purchased me, and I was taken to New Orleans. On the steamboat we were kept in a close room, where slaves are usually confined, so that I saw nothing of the passengers on board, or the towns we passed. We arrived at New Orleans, and were all put into the slave-market for sale. I was examined by many persons, but none seemed willing to purchase me, as all thought me too white, and said I would run away and pass as a free white woman. On the second day, while in the slave-market, and while planters and others were examining slaves and making their purchases, I observed a tall young man, with long black hair, eyeing me very closely, and then talking to the trader. I felt sure that my time had now come, but the day closed without my being sold. I did not regret this, for I had heard that foreigners made the worst of masters, and I felt confident that the man who eyed me so closely was not an American. "The next day was the Sabbath. The bells called the people to the different places of worship. Methodists sang, and Baptists immersed, and Presbyterians sprinkled, and Episcopalians read their prayers, while the ministers of the various sects preached that Christ died for all; yet there were some twenty-five or thirty of us poor creatures confined in the 'Negro Pen,' awaiting the close of the holy Sabbath, and the dawn of another day, to be again taken into the market, there to be examined like so many beasts of burden. I need not tell you with what anxiety we waited for the advent of another day. On Monday we were again brought out and placed in rows to be inspected; and, fortunately for me, I was sold before we had been on the stand an hour. I was purchased by a gentleman residing in the city, for a waiting-maid for his wife, who was just on the eve of starting for Mobile, to pay a visit to a near relation. I was then dressed to suit the situation of a maid-servant; and upon the whole, I thought that, in my new dress, I looked as much the lady as my mistress. "On the passage to Mobile, who should I see among the passengers but the tall, long-haired man that had eyed me so closely in the slave-market a few days before. His eyes were again on me, and he appeared anxious to speak to me, and I as reluctant to be spoken to. The first evening after leaving New Orleans, soon after twilight had let her curtain down, and pinned it with a star, and while I was seated on the deck of the boat near the ladies' cabin, looking upon the rippled waves, and the reflection of the moon upon the sea, all at once I saw the tall young man standing by my side. I immediately rose from my seat, and was in the act of returning to the cabin, when he in a broken accent said, 'Stop a moment; I wish to have a word with you. I am your friend.' I stopped and looked him full in the face, and he said, 'I saw you some days since in the slavemarket, and I intended to have purchased you to save you from the condition of a slave. I called on Monday, but you had been sold and had left the market. I inquired and learned who the purchaser was, and that you had to go to Mobile, so I resolved to follow you. If you are willing I will try and buy you from your present owner, and you shall be free.' Although this was said in an honest and off-hand manner, I could not believe the man to be sincere in what he said. 'Why should you wish to set me free?' I asked. 'I had an only sister,' he replied, 'who died three years ago in France, and you are so much like her that had I not known of her death, I would most certainly have taken you for her.' 'However much I may resemble your sister, you are aware that I am not her, and why take so much interest in one whom you never saw before?' 'The love,' said he, 'which I had for my sister is transferred to you.' I had all along suspected that the man was a knave, and this profession of love confirmed me in my former belief, and I turned away and left him. "The next day, while standing in the cabin and looking through the window, the French gentleman (for such he was) came to the window while walking on the guards, and again commenced as on the previous evening. He took from his pocket a bit of paper and put it into my hand, at the same time saying, 'Take this, it may some day be of service to you; remember it is from a friend,' and left me instantly. I unfolded the paper, and found it to be a 100 dollars bank note, on the United States Branch Bank, at Philadelphia. My first impulse was to give it to my mistress, but, upon a second thought, I resolved to seek an opportunity, and to return the hundred dollars to the stranger. "Therefore I looked for him, but in vain; and had almost given up the idea of seeing him again, when he passed me on the guards of the boat and walked towards the stem of the vessel. It being now dark, I approached him and offered the money to him. He declined, saying at the same time, 'I gave it to you keep it.' 'I do not want it,' I said. 'Now,' said he, 'you had better give your consent for me to purchase you, and you shall go with me to France.' 'But you cannot buy me now,' I replied, 'for my master is in New Orleans, and he purchased me not to sell, but to retain in his own family.' 'Would you rather remain with your present mistress than be free?' 'No,' said I. 'Then fly with me tonight; we shall be in Mobile in two hours from this, and when the passengers are going on shore, you can take my arm, and you can escape unobserved. The trader who brought you to New Orleans exhibited to me a certificate of your good character, and one from the minister of the church to which you were attached in Virginia; and upon the faith of these assurances, and the love I bear you, I promise before high heaven that I will marry you as soon as it can be done.' This solemn promise, coupled with what had already transpired, gave me confidence in the man; and rash as the act may seem, I determined in an instant to go with him. My mistress had been put under the charge of the captain; and as it would be past ten o'clock when the steamer would land, she accepted an invitation of the captain to remain on board with several other ladies till morning. I dressed myself in my best clothes, and put a veil over my face, and was ready on the landing of the boat. Surrounded by a number of passengers, we descended the stage leading to the wharf, and were soon lost in the crowd that thronged the quay. As we went on shore we encountered several persons announcing the names of hotels, the starting of boats for the interior, and vessels bound for Europe. Among these was the ship Utica, Captain Pell, bound for Havre. 'Now,' said Mr. Devenant, 'this is our chance.' The ship was to sail at twelve o'clock that night, at high tide; and following the men who were seeking passengers, we went immediately on board. Devenant told the captain of the ship that I was his sister, and for such we passed during the voyage. At the hour of twelve the Utica set sail, and we were soon out at sea. "The morning after we left Mobile, Devenant met me as I came from my state-room, and embraced me for the first time. I loved him, but it was only that affection which we have for one who has done us a lasting favour: it was the love of gratitude rather than that of the heart. We were five weeks on the sea, and yet the passage did not seem long, for Devenant was so kind. On our arrival at Havre we were married and came to Dunkirk, and I have resided here ever since." At the close of this narrative, the clock struck ten, when the old man, who was accustomed to retire at an early hour, rose to take leave, saying at the same time, "I hope you will remain with us to-night." Mr. Green would fain have excused himself, on the ground that they would expect him and wait at the hotel, but a look from the lady told him to accept the invitation. The old man was the father of Mrs. Devenant's deceased husband, as you will no doubt long since have supposed. A fortnight from the day on which they met in the grave-yard, Mr. Green and Mrs. Devenant were joined in holy wedlock; so that George and Mary, who had loved each other so ardently in their younger days, were now husband and wife. A celebrated writer has justly said of woman, "A woman's whole life is a history of the affections. The heart is her world; it is there her ambition strives for empire; it is there her avarice seeks for hidden treasures. She sends forth her sympathies on adventure; she embarks her whole soul in the traffic of affection; and, if shipwrecked, her case is hopeless, for it is a bankruptcy of the heart." Mary had every reason to believe that she would never see George again; and although she confesses that the love she bore him was never transferred to her first husband, we can scarcely find fault with her for marrying Mr. Devenant. But the adherence of George Green to the resolution never to marry, unless to his Mary, is, indeed, a rare instance of the fidelity of man in the matter of love. We can but blush for our country's shame when we recall to mind the fact, that while George and Mary Green, and numbers of other fugitives from American slavery, can receive protection from any of the governments of Europe, they cannot return to their native land without becoming slaves. CHAPTER XXIX CONCLUSION MY narrative has now come to a close. I may be asked, and no doubt shall, Are the various incidents and scenes related founded in truth? I answer, Yes. I have personally participated in many of those scenes. Some of the narratives I have derived from other sources; many from the lips of those who, like myself, have run away from the land of bondage. Having been for nearly nine years employed on Lake Erie, I had many opportunities for helping the escape of fugitives, who, in return for the assistance they received, made me the depositary of their sufferings and wrongs. Of their relations I have made free use. To Mrs. Child, of New York, I am indebted for part of a short story. American Abolitionist journals are another source from whence some of the characters appearing in my narrative are taken. All these combined have made up my story. Having thus acknowledged my resources, I invite the attention of my readers to the following statement, from which I leave them to draw their own conclusions:—"It is estimated that in the United States, members of the Methodist church own 219,363 slaves; members of the Baptist church own 226,000 slaves; members of the Episcopalian church own 88,000 slaves; members of the Presbyterian church own 77,000 slaves; members of all other churches own 50,000 slaves; in all, 660,563 slaves owned by members of the Christian church in this pious democratic republic!" May these facts be pondered over by British Christians, and at the next anniversaries of the various religious denominations in London may their influence be seen and felt! The religious bodies of American Christians will send their delegates to these meetings. Let British feeling be publicly manifested. Let British sympathy express itself in tender sorrow for the condition of my unhappy race. Let it be understood, unequivocally understood, that no fellowship can be held with slaveholders professing the same common Christianity as yourselves. And until this stain from America's otherwise fair escutcheon be wiped away, let no Christian association be maintained with those who traffic in the blood and bones of those whom God has made of one flesh as yourselves. Finally, let the voice of the whole British nation be heard across the Atlantic, and throughout the length and breadth of the land of the Pilgrim Fathers, beseeching their descendants, as they value the common salvation, which knows no distinction between the bond and the free, to proclaim the Year of Jubilee. Then shall the "earth indeed yield her increase, and God, even our own God, shall bless us; and all the ends of the earth shall fear Him." *** END OF THE PROJECT GUTENBERG EBOOK CLOTEL; OR, THE PRESIDENT'S DAUGHTER *** Updated editions will replace the previous one—the old editions will be renamed. Creating the works from print editions not protected by U.S. copyright law means that no one owns a United States copyright in these works, so the Foundation (and you!) can copy and distribute it in the United States without permission and without paying copyright royalties. Special rules, set forth in the General Terms of Use part of this license, apply to copying and distributing Project Gutenberg™ electronic works to protect the PROJECT GUTENBERG™ concept and trademark. Project Gutenberg is a registered trademark, and may not be used if you charge for an eBook, except by following the terms of the trademark license, including paying royalties for use of the Project Gutenberg trademark. If you do not charge anything for copies of this eBook, complying with the trademark license is very easy. You may use this eBook for nearly any purpose such as creation of derivative works, reports, performances and research. Project Gutenberg eBooks may be modified and printed and given away—you may do practically ANYTHING in the United States with eBooks not protected by U.S. copyright law. Redistribution is subject to the trademark license, especially commercial redistribution. START: FULL LICENSE THE FULL PROJECT GUTENBERG LICENSE PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK To protect the Project Gutenberg™ mission of promoting the free distribution of electronic works, by using or distributing this work (or any other work associated in any way with the phrase “Project Gutenberg”), you agree to comply with all the terms of the Full Project Gutenberg™ License available with this file or online at www.gutenberg.org/license. Section 1. General Terms of Use and Redistributing Project Gutenberg™ electronic works 1.A. By reading or using any part of this Project Gutenberg™ electronic work, you indicate that you have read, understand, agree to and accept all the terms of this license and intellectual property (trademark/copyright) agreement. If you do not agree to abide by all the terms of this agreement, you must cease using and return or destroy all copies of Project Gutenberg™ electronic works in your possession. If you paid a fee for obtaining a copy of or access to a Project Gutenberg™ electronic work and you do not agree to be bound by the terms of this agreement, you may obtain a refund from the person or entity to whom you paid the fee as set forth in paragraph 1.E.8. 1.B. “Project Gutenberg” is a registered trademark. It may only be used on or associated in any way with an electronic work by people who agree to be bound by the terms of this agreement. There are a few things that you can do with most Project Gutenberg™ electronic works even without complying with the full terms of this agreement. See paragraph 1.C below. There are a lot of things you can do with Project Gutenberg™ electronic works if you follow the terms of this agreement and help preserve free future access to Project Gutenberg™ electronic works. See paragraph 1.E below. 1.C. The Project Gutenberg Literary Archive Foundation (“the Foundation” or PGLAF), owns a compilation copyright in the collection of Project Gutenberg™ electronic works. Nearly all the individual works in the collection are in the public domain in the United States. If an individual work is unprotected by copyright law in the United States and you are located in the United States, we do not claim a right to prevent you from copying, distributing, performing, displaying or creating derivative works based on the work as long as all references to Project Gutenberg are removed. Of course, we hope that you will support the Project Gutenberg™ mission of promoting free access to electronic works by freely sharing Project Gutenberg™ works in compliance with the terms of this agreement for keeping the Project Gutenberg™ name associated with the work. You can easily comply with the terms of this agreement by keeping this work in the same format with its attached full Project Gutenberg™ License when you share it without charge with others. 1.D. The copyright laws of the place where you are located also govern what you can do with this work. Copyright laws in most countries are in a constant state of change. If you are outside the United States, check the laws of your country in addition to the terms of this agreement before downloading, copying, displaying, performing, distributing or creating derivative works based on this work or any other Project Gutenberg™ work. The Foundation makes no representations concerning the copyright status of any work in any country other than the United States. 1.E. Unless you have removed all references to Project Gutenberg: 1.E.1. The following sentence, with active links to, or other immediate access to, the full Project Gutenberg™ License must appear prominently whenever any copy of a Project Gutenberg™ work (any work on which the phrase “Project Gutenberg” appears, or with which the phrase “Project Gutenberg” is associated) is accessed, displayed, performed, viewed, copied or distributed: This eBook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook. 1.E.2. If an individual Project Gutenberg™ electronic work is derived from texts not protected by U.S. copyright law (does not contain a notice indicating that it is posted with permission of the copyright holder), the work can be copied and distributed to anyone in the United States without paying any fees or charges. If you are redistributing or providing access to a work with the phrase “Project Gutenberg” associated with or appearing on the work, you must comply either with the requirements of paragraphs 1.E.1 through 1.E.7 or obtain permission for the use of the work and the Project Gutenberg™ trademark as set forth in paragraphs 1.E.8 or 1.E.9. 1.E.3. If an individual Project Gutenberg™ electronic work is posted with the permission of the copyright holder, your use and distribution must comply with both paragraphs 1.E.1 through 1.E.7 and any additional terms imposed by the copyright holder. Additional terms will be linked to the Project Gutenberg™ License for all works posted with the permission of the copyright holder found at the beginning of this work. 1.E.4. Do not unlink or detach or remove the full Project Gutenberg™ License terms from this work, or any files containing a part of this work or any other work associated with Project Gutenberg™. 1.E.5. Do not copy, display, perform, distribute or redistribute this electronic work, or any part of this electronic work, without prominently displaying the sentence set forth in paragraph 1.E.1 with active links or immediate access to the full terms of the Project Gutenberg™ License. 1.E.6. You may convert to and distribute this work in any binary, compressed, marked up, nonproprietary or proprietary form, including any word processing or hypertext form. However, if you provide access to or distribute copies of a Project Gutenberg™ work in a format other than “Plain Vanilla ASCII” or other format used in the official version posted on the official Project Gutenberg™ website (www.gutenberg.org), you must, at no additional cost, fee or expense to the user, provide a copy, a means of exporting a copy, or a means of obtaining a copy upon request, of the work in its original “Plain Vanilla ASCII” or other form. Any alternate format must include the full Project Gutenberg™ License as specified in paragraph 1.E.1. 1.E.7. Do not charge a fee for access to, viewing, displaying, performing, copying or distributing any Project Gutenberg™ works unless you comply with paragraph 1.E.8 or 1.E.9. 1.E.8. You may charge a reasonable fee for copies of or providing access to or distributing Project Gutenberg™ electronic works provided that: • You pay a royalty fee of 20% of the gross profits you derive from the use of Project Gutenberg™ works calculated using the method you already use to calculate your applicable taxes. The fee is owed to the owner of the Project Gutenberg™ trademark, but he has agreed to donate royalties under this paragraph to the Project Gutenberg Literary Archive Foundation. Royalty payments must be paid within 60 days following each date on which you prepare (or are legally required to prepare) your periodic tax returns. Royalty payments should be clearly marked as such and sent to the Project Gutenberg Literary Archive Foundation at the address specified in Section 4, “Information about donations to the Project Gutenberg Literary Archive Foundation.” • You provide a full refund of any money paid by a user who notifies you in writing (or by e-mail) within 30 days of receipt that s/he does not agree to the terms of the full Project Gutenberg™ License. You must require such a user to return or destroy all copies of the works possessed in a physical medium and discontinue all use of and all access to other copies of Project Gutenberg™ works. • You provide, in accordance with paragraph 1.F.3, a full refund of any money paid for a work or a replacement copy, if a defect in the electronic work is discovered and reported to you within 90 days of receipt of the work. • You comply with all other terms of this agreement for free distribution of Project Gutenberg™ works. 1.E.9. If you wish to charge a fee or distribute a Project Gutenberg™ electronic work or group of works on different terms than are set forth in this agreement, you must obtain permission in writing from the Project Gutenberg Literary Archive Foundation, the manager of the Project Gutenberg™ trademark. Contact the Foundation as set forth in Section 3 below. 1.F. 1.F.1. Project Gutenberg volunteers and employees expend considerable effort to identify, do copyright research on, transcribe and proofread works not protected by U.S. copyright law in creating the Project Gutenberg™ collection. Despite these efforts, Project Gutenberg™ electronic works, and the medium on which they may be stored, may contain “Defects,” such as, but not limited to, incomplete, inaccurate or corrupt data, transcription errors, a copyright or other intellectual property infringement, a defective or damaged disk or other medium, a computer virus, or computer codes that damage or cannot be read by your equipment. 1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the “Right of Replacement or Refund” described in paragraph 1.F.3, the Project Gutenberg Literary Archive Foundation, the owner of the Project Gutenberg™ trademark, and any other party distributing a Project Gutenberg™ electronic work under this agreement, disclaim all liability to you for damages, costs and expenses, including legal fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH DAMAGE. 1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a defect in this electronic work within 90 days of receiving it, you can receive a refund of the money (if any) you paid for it by sending a written explanation to the person you received the work from. If you received the work on a physical medium, you must return the medium with your written explanation. The person or entity that provided you with the defective work may elect to provide a replacement copy in lieu of a refund. If you received the work electronically, the person or entity providing it to you may choose to give you a second opportunity to receive the work electronically in lieu of a refund. If the second copy is also defective, you may demand a refund in writing without further opportunities to fix the problem. 1.F.4. Except for the limited right of replacement or refund set forth in paragraph 1.F.3, this work is provided to you ‘AS-IS’, WITH NO OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. 1.F.5. Some states do not allow disclaimers of certain implied warranties or the exclusion or limitation of certain types of damages. If any disclaimer or limitation set forth in this agreement violates the law of the state applicable to this agreement, the agreement shall be interpreted to make the maximum disclaimer or limitation permitted by the applicable state law. The invalidity or unenforceability of any provision of this agreement shall not void the remaining provisions. 1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the trademark owner, any agent or employee of the Foundation, anyone providing copies of Project Gutenberg™ electronic works in accordance with this agreement, and any volunteers associated with the production, promotion and distribution of Project Gutenberg™ electronic works, harmless from all liability, costs and expenses, including legal fees, that arise directly or indirectly from any of the following which you do or cause to occur: (a) distribution of this or any Project Gutenberg™ work, (b) alteration, modification, or additions or deletions to any Project Gutenberg™ work, and (c) any Defect you cause. Section 2. Information about the Mission of Project Gutenberg™ Project Gutenberg™ is synonymous with the free distribution of electronic works in formats readable by the widest variety of computers including obsolete, old, middle-aged and new computers. It exists because of the efforts of hundreds of volunteers and donations from people in all walks of life. Volunteers and financial support to provide volunteers with the assistance they need are critical to reaching Project Gutenberg™’s goals and ensuring that the Project Gutenberg™ collection will remain freely available for generations to come. In 2001, the Project Gutenberg Literary Archive Foundation was created to provide a secure and permanent future for Project Gutenberg™ and future generations. To learn more about the Project Gutenberg Literary Archive Foundation and how your efforts and donations can help, see Sections 3 and 4 and the Foundation information page at www.gutenberg.org. Section 3. Information about the Project Gutenberg Literary Archive Foundation The Project Gutenberg Literary Archive Foundation is a non-profit 501(c)(3) educational corporation organized under the laws of the state of Mississippi and granted tax exempt status by the Internal Revenue Service. The Foundation’s EIN or federal tax identification number is 64-6221541. Contributions to the Project Gutenberg Literary Archive Foundation are tax deductible to the full extent permitted by U.S. federal laws and your state’s laws. The Foundation’s business office is located at 809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up to date contact information can be found at the Foundation’s website and official page at www.gutenberg.org/contact Section 4. Information about Donations to the Project Gutenberg Literary Archive Foundation Project Gutenberg™ depends upon and cannot survive without widespread public support and donations to carry out its mission of increasing the number of public domain and licensed works that can be freely distributed in machine-readable form accessible by the widest array of equipment including outdated equipment. Many small donations ($1 to $5,000) are particularly important to maintaining tax exempt status with the IRS. The Foundation is committed to complying with the laws regulating charities and charitable donations in all 50 states of the United States. Compliance requirements are not uniform and it takes a considerable effort, much paperwork and many fees to meet and keep up with these requirements. We do not solicit donations in locations where we have not received written confirmation of compliance. To SEND DONATIONS or determine the status of compliance for any particular state visit www.gutenberg.org/donate. While we cannot and do not solicit contributions from states where we have not met the solicitation requirements, we know of no prohibition against accepting unsolicited donations from donors in such states who approach us with offers to donate. International donations are gratefully accepted, but we cannot make any statements concerning tax treatment of donations received from outside the United States. U.S. laws alone swamp our small staff. Please check the Project Gutenberg web pages for current donation methods and addresses. Donations are accepted in a number of other ways including checks, online payments and credit card donations. To donate, please visit: www.gutenberg.org/donate Section 5. General Information About Project Gutenberg™ electronic works Professor Michael S. Hart was the originator of the Project Gutenberg™ concept of a library of electronic works that could be freely shared with anyone. For forty years, he produced and distributed Project Gutenberg™ eBooks with only a loose network of volunteer support. Project Gutenberg™ eBooks are often created from several printed editions, all of which are confirmed as not protected by copyright in the U.S. unless a copyright notice is included. Thus, we do not necessarily keep eBooks in compliance with any particular paper edition. Most people start at our website which has the main PG search facility: www.gutenberg.org. This website includes information about Project Gutenberg™, including how to make donations to the Project Gutenberg Literary Archive Foundation, how to help produce our new eBooks, and how to subscribe to our email newsletter to hear about new eBooks.