Narrative Of Equiano Quotes

...and I had a great curiosity to talk to the books, as I thought they did; and so to learn how all things had a beginning: for that purpose I have often taken up a book, and have talked to it, and then put my ears to it, when alone, in hopes it would answer me; and I have been very much concerned when I found it remained silent.

My life had lost its relish when liberty was gone.

As Sylviane Diouf points out, “Of the dozen deported Africans who left testimonies of their lives, only [Olaudah] Equiano, [Mahommah Gardo] Baquaqua, and [Ottobah] Cugoano referred to the Middle Passage.”36 Eight of the ten narratives collected in Philip Curtin’s Africa Remembered: Narratives by West Africans From the Era of the Slave Trade (1967) recount experiences of the Middle Passage. “They give us some notion of the feelings and attitudes of many millions whose feelings and attitudes are unrecorded,” writes Curtin. “Imperfect as the sample may be, it is the only view we can recover of the slave trade as seen by the slaves themselves.”37 Ten years after Curtin’s work, the scholar Terry Alford would exhume from the bowels of oblivion the events of the life of Abd al-Rahman Ibrahima, published as Prince among Slaves: The True Story of an African Prince Sold into Slavery in the American South.

I had often seen my master and Dick employed in reading; and I had a great curiosity to talk to the books, as I thought they did; and so to learn how all things had a beginning: for that purpose I have often taken up a book, and have talked to it, and then put my ears to it, when alone, in hopes it would answer me; and I have been very much concerned when I found it remained silent.

I considered that trials and disappointments are sometimes for our good, and I thought God might perhaps have permitted this in order to teach me wisdom and resignation; for he had hitherto shadowed me with the wings of his mercy, and by his invisible but powerful hand brought me the way I knew not. These reflections gave me a little comfort, and I rose at last from the deck with dejection and sorrow in my countenance, yet mixed with some faint hope that the Lord would appear for my deliverance.

Such a tendency has the slave trade to debauch men's minds, and harden them to every feeling of humanity! For I will not suppose that the dealers in slaves are born worse than other men - No, it is the fatality of this mistaken avarice, that it corrupts the milk of human kindness and turns it into gall. And, had the pursuits of those men been different, they might have been as generous, as tender-hearted and just, as they are unfeeling, rapacious and cruel.

After all, what makes any event important, unless by its observation we become better and wiser, and learn 'to do justly, to love mercy, and to walk humbly before God'? To those who are possessed of this spirit there is scarcely any book of incident so trifling that does not afford some profit, while to others the experience of ages seems of no use; and even to pour out to them the treasures of wisdom is throwing the jewels of instruction away.

Equiano, one of the luckiest among them, acquired an education, freed himself, and wrote a book in 1789: The Interesting Narrative of the Life of Olaudah Equiano, or Gustavus Vassa, the African. Written by Himself. He preceded his European slave name by his original Igbo name and affirmed his African identity, waving it like a banner in the wind.

Olaudah Equiano, born sometime around 1745 in a rural community somewhere within the confines of the Kingdom of Benin. Kidnapped from his home at the age of eleven, Equiano was eventually sold to British slavers operating in the Bight of Biafra, from whence he was conveyed first to Barbados, then to a plantation in colonial Virginia. Equiano’s further adventures—and there were many—are narrated in his autobiography, The Interesting Narrative of the Life of Olaudah Equiano: or, Gustavus Vassa, the African, published in 1789. After spending much of the Seven Years’ War hauling gunpowder on a British frigate, he was promised his freedom, denied his freedom, sold to several owners—who regularly lied to him, promising his freedom, and then broke their word—until he passed into the hands of a Quaker merchant in Pennsylvania, who eventually allowed him to purchase his liberty. Over the course of his later years he was to become a successful merchant in his own right, a best-selling author, an Arctic explorer, and eventually, one of the leading voices of English Abolitionism. His eloquence and the power of his life story played significant parts in the movement that led to the British abolition of the slave trade in 1807.

Olaudah Equiano, The interesting narrative of Olaudah Equiano : or Gustavus Vassa, the African / written by himself; Philip D. Curtin, “Ayuba Suleiman Diallo of Bondu,” in Africa Remembered: Narratives by West Africans From the Era of the Slave Trade, ed. Philip D. Curtin: 17–59; Ivor Wilks, “Salih Bilali of Massina,” ibid., 145–51; H. F. C. Smith et al., “Ali Eisami Gazirmabe of Bornu,” ibid.: 199–216; P. C. Lloyd, “Osifekunde of Ijebu,” ibid.: 217–88; Quobna Ottobah Cugoano, “Narrative of the Enslavement of Ottobah Cugoana, a Native of Africa; Published by Himself in the Year 1787, in Thomas Fisher, The Negro’s Memorial; or, Abolitionist’s Catechism; by an Abolitionist, 120–7; Samuel Moore, Biography of Mahommah G. Baquaqua, a Native of Zoogoo in the Interior of Africa; Nicholas Said, The Autobiography of Nicolas Said, a native of Bornu.