Slave Mistress Quotes

I am Athena. Before that I was Thea, singer and slave and lover of gladiators. Before that I was Leah, daughter of Benjamin and Rachael of Masada. I am as mortal as you, you common little man. And I fear no one!

Lepida, has anyone ever told you that you're a cruel spiteful selfish slut?...You're vicious. You're unprincipled. You mistreat your slaves and abuse your daughter. And furthermore you're the worst, most neglectful, most criminal wife in Rome. I think we can go now.

That we were slaves I had known all my life--and nothing could be done about it. True, we weren't bought and sold--but as long as Authority held monopoly over what we had to have and what we could sell to buy it, we were slaves.

Marriage, n.: The state or condition of a community consisting of a master, a mistress and two slaves, making in all, two.

Consequently, it can be easily argued that even though white men institutionalized slavery, white women were its most immediate beneficiaries. Slavery in no way altered the hierarchical social status of the white male but it created a new status for the white female. The only way that her new status could be maintained was through the constant assertion of her superiority over the black woman and man. All too often colonial white women, particularly those who were slave mistresses, chose to differentiate their status from the slave’s by treating the slave in a brutal and cruel manner. It was in her relationship to the black female slave that the white woman could best assert her power.

We were both victims to the same overshadowing evil—she, as mistress, I, as slave.

Slave. Minion. Fiend. The others who have come before me have been called such things, but I prefer to think of myself as a disciple; a devout follower of my voluptuous mistress.

Marriage, n. The state or condition of a community consisting of a master, a mistress and two slaves, making in all, two.

Intelligence is the wife, imagination is your mistress and memory is your slave.

My mistress had taught me the precepts of God’s Word: “Thou shalt love thy neighbor as thyself.” “Whatsoever ye would that men should do unto you, do ye even so unto them.

My mistress had taught me the precepts of God's word. "Thou shalt love thy neighbor as thyself." "Whatsoever ye would that men should do unto you, do ye even so unto them." But I was her slave, and I suppose she did not recognize me as her neighbor.

Hiring a mistress is the next worse thing to buying a slave: both are often by nature, and always by position, inferior

How contrary an animal is man, who most treasures what he refuses or abandons! The soldier who has chosen war for his profession in the midst of battle longs for peace, and in the security of peace hungers for the clash of sword and the chaos of the bloody field; the slave who sets himself against his unchosen servitude and by his industry purchases his freedom, then binds himself to a patron more cruel and demanding than his master was; the lover who abandons his mistress lives thereafter in his dream of her imagined perfection.

When we left the church, my father's old mistress invited me to go home with her. She clasped a gold chain round my baby's neck. I thank her for the kindness; but I did not like the emblem. I wanted no chain to be fastened on my daughter, not even if its links were of gold.

When we left the church, my father's old mistress invited me to go home with her. She clasped a gold chain round my baby's neck. I thanked her for the kindness; but I did not like the emblem. I wanted no chain to be fastened on my daughter, not even if its links were of gold.

That we were slaves I had known all my life—and nothing could be done about it. True, we weren’t bought and sold—but as long as Authority held monopoly over what we had to have and what we could sell to buy it, we were slaves.

I had no schooling whatever while I was a slave, though I remember on several occasions I went as far as the schoolhouse door with one of my young mistresses to carry her books. The picture of several dozen boys and girls in a schoolroom engaged in study made a deep impression upon me, and I had the feeling that to get into a schoolhouse and study in this way would be about the same as getting into paradise.

Meantime, let me ask myself one question--Which is better?--To have surrendered to temptation; listened to passion; made no painful effort--no struggle;--but to have sunk down in the silken snare; fallen asleep on the flowers covering it; wakened in a southern clime, amongst the luxuries of a pleasure villa: to have been now living in France, Mr. Rochester's mistress; delirious with his love half my time--for he would--oh, yes, he would have loved me well for a while. He DID love me--no one will ever love me so again. I shall never more know the sweet homage given to beauty, youth, and grace--for never to any one else shall I seem to possess these charms. He was fond and proud of me--it is what no man besides will ever be.--But where am I wandering, and what am I saying, and above all, feeling? Whether is it better, I ask, to be a slave in a fool's paradise at Marseilles--fevered with delusive bliss one hour- -suffocating with the bitterest tears of remorse and shame the next- -or to be a village-schoolmistress, free and honest, in a breezy mountain nook in the healthy heart of England?

Since my dear soul was mistress of her choice And could of men distinguish, her election Hath seal’d thee for herself; for thou hast been As one, in suffering all, that suffers nothing, A man that Fortune’s buffets and rewards Hast ta’en with equal thanks: and blest are those Whose blood and judgment are so well commingled, That they are not a pipe for Fortune’s finger To sound what stop she please. Give me that man That is not passion’s slave, and I will wear him In my heart’s core, ay, in my heart of heart, As I do thee.

I was born a slave; but I never knew it till six years of happy childhood had passed away. My father was a carpenter, and considered so intelligent and skilful in his trade, that, when buildings out of the common line were to be erected, he was sent for from long distances, to be head workman. On condition of paying his mistress two hundred dollars a year, and supporting himself, he was allowed to work at his trade, and manage his own affairs. His strongest wish was to purchase his children; but, though he several times offered his hard earnings for that purpose, he never succeeded.

Nothing, but our undertakings; when we vow to weep seas, live in fire, eat rocks, tame tigers; thinking it harder for our mistress to devise imposition enough than for us to undergo any difficulty imposed. This is the monstruosity in love, lady, that the will is infinite and the execution confined, that the desire is boundless and the act a slave to limit.

I thought I should be allowed to go to my father's house the next morning, but I was ordered to go for flowers, that my mistress's house might be decorated for an evening party. I spent the day gathering flowers and weaving them into festoons, while the dead body of my father was lying within a mile of me. What cared my owners for that? he was merely a piece of property.

I told him I had, perhaps, different notions of matrimony from what the received custom had given us of it; that I thought a woman was a free agent as well as a man, and was born free, and, could she manage herself suitably, might enjoy that liberty to as much purpose as the men do; that the laws of matrimony were indeed otherwise, and mankind at this time acted quite upon other principles, and those such that a woman gave herself entirely away from herself, in marriage, and capitulated, only to be, at best, but an upper servant, and from the time she took the man she was no better or worse than the servant among the Israelites, who had his ears bored—that is, nailed to the door-post—who by that act gave himself up to be a servant during life; that the very nature of the marriage contract was, in short, nothing but giving up liberty, estate, authority, and everything to the man, and the woman was indeed a mere woman ever after—that is to say, a slave. Roxana: The Fortunate Mistress (1724)

After a brief period of suspense, the will of my mistress was read, and we learned that she had bequeathed me to her sister’s daughter, a child of five years old. So vanished our hopes. My mistress had taught me the precepts of God’s Word: “Thou shalt love thy neighbor as thyself.” “Whatsoever ye would that men should do unto you, do ye even so unto them.”2 But I was her slave, and I suppose she did not recognize me as her neighbor.

I added, that whoever the woman was that had an estate, and would give it up to be the slave of a great man, that woman was a fool, and must be fit for nothing but a beggar; that it was my opinion a woman was as fit to govern and enjoy her own estate without a man as a man was without a woman; and that, if she had a mind to gratify herself as to sexes, she might entertain a man as a man does a mistress; that while she was thus single she was her own, and if she gave away that power she merited to be as miserable as it was possible that any creature could be. Roxana: The Fortunate Mistress (1724)

I wished to test your love for me, and it did not bear the test. You used to tell me that you drew the very breath of life but for me and love of me." "And to prove that love, you demanded that I should forfeit mine honor," he said..."that I should accept without murmur of question, as a dumb and submissive slave, every action of my mistress. My hear overflowing with love and passion, I asked for no explanation-I waited for one, not doubting, only hoping.

Did all white people secretly have some strange antebellum or colonial fantasy? Was there a part of her that would have gotten off on the idea of being a mistress of a big house? If she were alive back then, would she have gone along with it or would she have been brave enough to resist? Would she have married someone who owned slaves?

The Baron had become her slave: whatever she demanded of him he carried out with pleasure. When her humour so decreed, he would lie at her feet like a slave..., like a dog!

Seneca observes how often powerful people are slaves to their money, to their positions, to their mistresses, even—as was legal in Rome—to their slaves. “No

The greedy bastard, thought Weintî. He knows perfectly well that twenty shekels is the going rate for a female household slave of my age.

… curiosity is another of the mistresses whose slaves decline no sacrifice.

Unlike at the Academy or the Lyceum, women, some of them concubines and mistresses, as well as a few slaves, joined the conversation; further, many of the students here had arrived without academic credentials in mathematics or music, de rigueur for entry to the other Athenian schools of higher learning. Everyone in the Garden radiated earnestness and good cheer. The subject under discussion was happiness.

I see that you have come to the last stage of human life; you are close upon your hundreth year, or even beyond: come now, hold an audit of your life. Reckon how much of your time has been taken up by a money-lender, how much by a mistress, a patron, a client, quarreling with your wife, punishing your slaves, dashing about the city on your social obligations. Consider also the diseases which we have brought on ourselves, and the time too which has been unused. You will find that you have fewer years than you reckon. Call to mind when you ever had a fixed purpose; how few days have passed as you had planned; when you were ever at your own disposal; when your face wore its natural expression; when your mind was undisturbed; what work you have achieved in such a long life; how many have plundered your life when you were unaware of your losses; how much you have lost through groundless sorrow, foolish joy, greedy desire, the seductions of society; how little of your own was left to you. You will realize that you are dying prematurely.

I wished to test your love for me, and it did not bear the test. You used to tell me that you drew the very breath of life but for me and love of me." "And to prove that love, you demanded that I should forfeit mine honor," he said..."that I should accept without murmur of question, as a dumb and submissive slave, every action of my mistress. My hear overflowing with love and passion, I asked for no explanation-I waited for one, not doubting, only hoping.

One scholar is worth more than a thousand students. One sage is worth more than a thousand scholars. One leader is worth more than a thousand followers. One friend is worth more than a thousand acquaintances. One warrior is worth more than a thousand cowards. One wife is worth more than a thousand mistresses. One prince is worth more than a thousand slaves. One general is worth more than a thousand soldiers. One saint is worth more than a thousand sinners.

My new mistress proved to be all she appeared when I first met her at the door,—a woman of the kindest heart and finest feelings. She had never had a slave under her control previously to myself, and prior to her marriage she had been dependent upon her own industry for a living. She was by trade a weaver; and by constant application to her business, she had been in a good degree preserved from the blighting and dehumanizing effects of slavery. I was utterly astonished at her goodness. I scarcely knew how to behave towards her. She was entirely unlike any other white woman I had ever seen. I could not approach her as I was accustomed to approach other white ladies. My early instruction was all out of place. The crouching servility, usually so acceptable a quality in a slave, did not answer when manifested toward her. Her favor was not gained by it; she seemed to be disturbed by it. She did not deem it impudent or unmannerly for a slave to look her in the face. The meanest slave was put fully at ease in her presence, and none left without feeling better for having seen her. Her face was made of heavenly smiles, and her voice of tranquil music.

No pen can give an adequate description of the all-pervading corruption produced by slavery. The slave girl is reared in an atmosphere of licentiousness and fear. The lash and the foul talk of her master and his sons are her teachers. When she is fourteen or fifteen, her owner, or his sons, or the overseer, or perhaps all of them, begin to bribe her with presents. If these fail to accomplish their purpose, she is whipped or starved into submission to their will. She may have had religious principles inculcated by some pious mother or grandmother, or some good mistress; she may have a lover, whose good opinion and peace of mind are dear to her heart; or the profligate men who have power over her may be exceedingly odious to her. But resistance is futile.

Whoever visits some estates there, and witnesses the good-humored indulgence of some masters and mistresses, and the affectionate loyalty of some slaves, might be tempted to dream the oft-fabled poetic legend of a patriarchal institution, and all that; but over and above the scene there broods a portentous shadow—the shadow of law. So long as the law considers all these human beings, with beating hearts and living affections, only as so many things belonging to a master,—so long as the failure, or misfortune, or imprudence, or death of the kindest owner, may cause them any day to exchange a life of kind protection and indulgence for one of hopeless misery and toil,—so long it is impossible to make anything beautiful or desirable in the best regulated administration of slavery.

Every where the years bring to all enough of sin and sorrow; but in slavery the very dawn of life is darkened by these shadows. Even the little child, who is accustomed to wait on her mistress and her children, will learn, before she is twelve years old, why it is that her mistress hates such and such a one among the slaves. Perhaps the child's own mother is among those hated ones. She listens to violent outbreaks of jealous passion, and cannot help understanding what is the cause. She will become prematurely knowing in evil things. Soon she will learn to tremble when she hears her master's footfall. She will be compelled to realize that she is no longer a child. If God has bestowed beauty upon her, it will prove her greatest curse. That which commands admiration in the white woman only hastens the degradation of the female slave.

The book was Shelley, and it opened at a passage that he had cherished greatly two years before, and marked as “very good.” “I never was attached to that great sect, Whose doctrine is, that each one should select Out of the crowd a mistress or a friend, And all the rest, though fair and wise, commend To cold oblivion, though it is in the code Of modern morals, and the beaten road Which those poor slaves with weary footsteps tread, Who travel to their home among the dead By the broad highway of the world, and so With one chained friend, perhaps a jealous foe, The dreariest and the longest journey go.

While Mr Loveday aired my lady's sheets, I set to scratching up a supper. With not even time to change from my own damp clothes I had in one-half hour some welcoming tea steaming and hot brandy to mix a punch. Our bill of fare was the remnants of Mrs Garland's Yorkshire Pie, still sound and savory, fried bacon, and a hillock of roasted rabbits that disappeared as quickly as I made them. The last of the seed cake was eaten too, with a douse of brandy sprinkled over it to warm us. 'She will not eat those beggarly scraps,' said Jesmire, the spiteful old cat, when I took a tray of food to my lady's door. Yet I did see a slice of brandied cake disappear. I knew my mistress well enough by then, and she was a slave to her sugar tooth.

In the past I was a vicious hunter. I would stalk my prey with pinpoint accuracy. Ever since Monica came into my life I’ve abstained from the game. It almost feels strange to stand here and look to the crowd knowing I could pick one and f*ck them into oblivion. I won’t though. I may love her, but that isn’t the reason. If I were to pick someone for the sake of revenge sex then I’m giving control to Monica and Dalton for betraying me. I’m strong enough to wait. A good hunter is always patient and never stalks in anger.' 'I always crack it until Tobias stops flinching at the sound. It’s never the same amount of times. I don’t want it to become obvious so I always do it a few more times to create a sense of surprise. I coil up the leather and with the flick of my wrist I set a perfect line against Monica’s back. She yelps in pain and surprise, and Tobias joins her. He thought he’d get the first blow. I breathe through the pounding in my cock. It beats in time with my rapidly beating heart. I flick my wrist again taking Monica across the shoulder. I see Tobias tense as she screams. Mustn’t allow the slaves to think they are taking even turns. The blow’s shock is what makes my cock burn for release. I palm my balls as they tighten, threatening to shoot my release up the stock of my dick. I inhale through my nose and breathe out my mouth until I regain my control. I flick my wrist again and hit Monica across her thighs. She screams bloody murder at the ceiling and I smile to myself. It hurts like a bitch, but the marks will fade. I never break skin. This is my passion- my gift.

I’m her slave, he imagined. Her toy. She owns me, completely. Again, like the bottle. Both Merry and the gin had proven harsh mistresses, but where Rob had once hid in the false comforts of his addiction, Merry’s indulgence drew him out—made him feel wildly, vibrantly conscious, when alcohol had only deadened. The bottle had been a blanket to cower beneath. This . . . This was exposure, pure and sharp.

The bearers had stopped and the litter was being lowered. When the curtains had been drawn Aravis found that she was in a courtyard-garden very like the one that Shasta had been taken to a few minutes earlier in another part of the city. Lasaraleen would have gone indoors at once but Aravis reminded her in a frantic whisper to say something to the slaves about not telling anyone of their mistress’s strange visitor.

It is due, however, to my mistress to say of her, that she did not adopt this course of treatment immediately. She at first lacked the depravity indispensable to shutting me up in mental darkness. It was at least necessary for her to have some training in the exercise of irresponsible power, to make her equal to the task of treating me as though I were a brute. My mistress was, as I have said, a kind and tender-hearted woman; and in the simplicity of her soul she commenced, when I first went to live with her, to treat me as she supposed one human being ought to treat another. In entering upon the duties of a slaveholder, she did not seem to perceive that I sustained to her the relation of a mere chattel, and that for her to treat me as a human being was not only wrong, but dangerously so. Slavery proved as injurious to her as it did to me. When I went there, she was a pious, warm, and tender-hearted woman. There was no sorrow or suffering for which she had not a tear. She had bread for the hungry, clothes for the naked, and comfort for every mourner that came within her reach. Slavery soon proved its ability to divest her of these heavenly qualities. Under its influence, the tender heart became stone, and the lamblike disposition gave way to one of tiger-like fierceness.

I never was attached to that great sect, Whose doctrine is, that each one should select Out of the crowd a mistress or a friend, And all the rest, though fair and wise, commend To cold oblivion, though it is in the code Of modern morals, and the beaten road Which those poor slaves with weary footsteps tread, Who travel to their home among the dead By the broad highway of the world, and so With one chained friend, perhaps a jealous foe, The dreariest and the longest journey go. - Epipsychidion

The frequent hearing of my mistress reading the bible--for she often read aloud when her husband was absent--soon awakened my curiosity in respect to this mystery of reading, and roused in me the desire to learn. Having no fear of my kind mistress before my eyes, (she had given me no reason to fear,) I frankly asked her to teach me to read; and without hesitation, the dear woman began the task, and very soon, by her assistance, I was master of the alphabet, and could spell words of three or four letters...Master Hugh was amazed at the simplicity of his spouse, and, probably for the first time, he unfolded to her the true philosophy of slavery, and the peculiar rules necessary to be observed by masters and mistresses, in the management of their human chattels. Mr. Auld promptly forbade the continuance of her [reading] instruction; telling her, in the first place, that the thing itself was unlawful; that it was also unsafe, and could only lead to mischief.... Mrs. Auld evidently felt the force of his remarks; and, like an obedient wife, began to shape her course in the direction indicated by her husband. The effect of his words, on me, was neither slight nor transitory. His iron sentences--cold and harsh--sunk deep into my heart, and stirred up not only my feelings into a sort of rebellion, but awakened within me a slumbering train of vital thought. It was a new and special revelation, dispelling a painful mystery, against which my youthful understanding had struggled, and struggled in vain, to wit: the white man's power to perpetuate the enslavement of the black man. "Very well," thought I; "knowledge unfits a child to be a slave." I instinctively assented to the proposition; and from that moment I understood the direct pathway from slavery to freedom. This was just what I needed; and got it at a time, and from a source, whence I least expected it.... Wise as Mr. Auld was, he evidently underrated my comprehension, and had little idea of the use to which I was capable of putting the impressive lesson he was giving to his wife.... That which he most loved I most hated; and the very determination which he expressed to keep me in ignorance, only rendered me the more resolute in seeking intelligence.

Not only did some slaves vow to protect their “white folks,” as though the imminent arrival of the Yankees required a reaffirmation of loyalty, but they did what they could to ensure their safety. Preparing for the Union soldiers, a maid in Mary Chesnut’s household urged her mistress to burn the diary she had been keeping lest it fall into the hands of the enemy. During the siege of Vicksburg, Mary Ann Loughborough, along with her daughter and servants, took refuge in a cave and remained there during the Yankee bombardment; one of the servants stood guard, gun in hand, assuring his mistress that anyone who entered “would have to go over his body first.

Another anecdote characteristic of these times has been told. The South, prior to the rebellion, kept bloodhounds to pursue runaway slaves who took refuge in the neighboring swamps, and also to hunt convicts. Orders were issued to kill all these animals as they were met with. On one occasion a soldier picked up a poodle, the favorite pet of its mistress, and was carrying it off to execution when the lady made a strong appeal to him to spare it. The soldier replied, “Madam, our orders are to kill every bloodhound.” “But this is not a bloodhound,” said the lady. “Well, madam, we cannot tell what it will grow into if we leave it behind,” said the soldier as he went off with it.

I would see the White Tree in flower again in the courts of the kings, and the Silver Crown return, and Minas Tirith in peace: Minas Anor again as of old, full of light, high and fair, beautiful as a queen among other queens: not a mistress of many slaves, nay, not even a kind mistress of willing slaves. War must be, while we defend our lives against a destroyer who would devour all; but I do not love the bright sword for its sharpness, nor the arrow for its swiftness, nor the warrior for his glory. I love only that which they defend: the city of the Men of Númenor; and I would have her loved for her memory, her ancientry, her beauty, and her present wisdom. Not feared, save as men may fear the dignity of a man, old and wise.

Though all the brilliant intellects of the ages were to concentrate upon this one theme, never could they adequately express their wonder at this dense darkness of the human mind. Men do not suffer anyone to seize their estates, and they rush to stones and arms if there is even the slightest dispute about the limit of their lands, yet they allow others to trespass upon their life—nay, they themselves even lead in those who will eventually possess it. No one is to be found who is willing to distribute his money, yet among how many does each one of us distribute his life! In guarding their fortune men are often closefisted, yet, when it comes to the matter of wasting time, in the case of the one thing in which it is right to be miserly, they show themselves most prodigal. And so I should like to lay hold upon someone from the company of older men and say: "I see that you have reached the farthest limit of human life, you are pressing hard upon your hundredth year, or are even beyond it; come now, recall your life and make a reckoning. Consider how much of your time was taken up with a moneylender, how much with a mistress, how much with a patron, how much with a client, how much in wrangling with your wife, how much in punishing your slaves, how much in rushing about the city on social duties. Add the diseases which we have caused by our own acts, add, too, the time that has lain idle and unused; you will see that you have fewer years to your credit than you count. Look back in memory and consider when you ever had a fixed plan, how few days have passed as you had intended, when you were ever at your own disposal, when your face ever wore its natural expression, when your mind was ever unperturbed, what work you have achieved in so long a life, how many have robbed you of life when you were not aware of what you were losing, how much was taken up in useless sorrow, in foolish joy, in greedy desire, in the allurements of society, how little of yourself was left to you; you will perceive that you are dying before your season!"7 What, then, is the reason of this? You live as if you were destined to live forever, no thought of your frailty ever enters your head, of how much time has already gone by you take no heed. You squander time as if you drew from a full and abundant supply, though all the while that day which you bestow on some person or thing is perhaps your last. You have all the fears of mortals and all the desires of immortals. You will hear many men saying: "After my fiftieth year I shall retire into leisure, my sixtieth year shall release me from public duties." And what guarantee, pray, have you that your life will last longer? Who will suffer your course to be just as you plan it? Are you not ashamed to reserve for yourself only the remnant of life, and to set apart for wisdom only that time which cannot be devoted to any business? How late it is to begin to live just when we must cease to live! What foolish forgetfulness of mortality to postpone wholesome plans to the fiftieth and sixtieth year, and to intend to begin life at a point to which few have attained!

Umar said: “One day when we were sitting with the Messenger of God there came unto us a man whose clothes were of exceeding whiteness and whose hair was of exceeding blackness, nor were there any signs of travel upon him, although none of us knew him. He sat down knee unto knee opposite the Prophet, upon whose thighs he placed the palms of his hands, saying: “O Muhammad, tell me what is the surrender (islam)’. The Messenger of God answered him saying: ‘The surrender is to testify that there is no god but God and that Muhammad is God’s Messenger, to perform the prayer, bestow the alms, fast Ramadan and make, if thou canst, the pilgrimage to the Holy House.’ He said: ‘Thou hast spoken truly,’ and we were amazed that having questioned him he should corroborate him. Then he said: ‘Tell me what is faith (iman).’ He answered: ‘To believe in God and His Angels and His Books and His Messengers and the Last Day, and to believe that no good or evil cometh but by His Providence.’ ‘Thou hast spoken truly,’ he said, and then: ‘Tell me what is excellence (ihsan).’ He answered: ‘To worship God as if thou sawest Him, for if thou seest Him not, yet seeth He thee.’ ‘Thou hast spoken truly,’ he said, and then: ‘Tell me of the Hour.’ He answered: ‘The questioned thereof knoweth no better than the questioner.’ He said: ‘Then tell me of its signs.’ He answered: ‘That the slave-girl shall give birth to her mistress; and that those who were but barefoot naked needy herdsmen shall build buildings ever higher and higher.’ Then the stranger went away, and I stayed a while after he had gone; and the Prophet said to me: ‘O ‘Umar, knowest thou the questioner, who he was?’ I said: ‘God and His Messenger know best.’ He said: ‘It was Gabriel. He came unto you to teach you your religion.

A husband looks for himself in his wife, a lover in his mistress, in the guise of a stone statue; he seeks in her the myth of his virility, his sovereignty, his unmediated reality...But he himself is a slave to his double: what effort to build up an image in which he is always in danger! After all, it is founded on the capricious freedom of women: it must constantly be made favorable; man is consumed by the concern to appear male, important, superior; he playacts so that others will playact with him; he is also aggressive and nervous; he feels hostility for women because he is afraid of them, and he is afraid of them because he is afraid of the character with whom he is assimilated. What time and energy he wastes in getting rid of, idealizing, and transposing complexes, in speaking about women, seducing, and fearing them! He would be liberated with their liberation. But that is exactly what he fears. And he persists in the mystifications meant to maintain women in chains.

Meantime, let me ask myself one question—Which is better?—To have surrendered to temptation; listened to passion; made no painful effort—no struggle;—but to have sunk down in the silken snare; fallen asleep on the flowers covering it; wakened in a southern clime, amongst the luxuries of a pleasure villa: to have been now living in France, Mr. Rochester’s mistress; delirious with his love half my time—for he would—oh, yes, he would have loved me well for a while. He did love me—no one will ever love me so again. I shall never more know the sweet homage given to beauty, youth, and grace—for never to any one else shall I seem to possess these charms. He was fond and proud of me—it is what no man besides will ever be.—But where am I wandering, and what am I saying, and above all, feeling? Whether is it better, I ask, to be a slave in a fool’s paradise at Marseilles—fevered with delusive bliss one hour—suffocating with the bitterest tears of remorse and shame the next—or to be a village-schoolmistress, free and honest, in a breezy mountain nook in the healthy heart of England?

Theo, she say without lookin up, her voice low. Do you know who Dred Scott is? Shake my head. Dred Scott was a slave. Is a slave. Dred Scott’s master was a U.S. Army surgeon who took him along to various military assignments—fort in Illinois: free state; fort in Wisconsin: free territory. Mr. Scott was in free Wisconsin four years, wedding a wife and having a daughter, hiring himself out during long periods when the master was away. The master returned and took Mr. Scott and his family to slave states, then the master died. Mr. Scott and his wife had scrimped and saved to purchase their family’s freedom, and requested this of the physician’s widow, who refused. Mr. Scott took them to court, basing his claim on the family’s previous residences on free soil, and won. He won! But the fiend mistress appealed to the Missouri Supreme Court which, two years after Mr. Scott and family had gained their freedom, overturned the ruling, placing them back in slavery. Another trial, this time regarding the physical abuse Mr. Scott had endured. Another unjust outcome. So, the U.S. Supreme Court. The decision came yesterday.

In a world where money, security, children, money, temptation, sex, money, passion and more money is all that women expect of men, that is what men begin to offer. Anyone who has anything different to offer is dismissed, if reluctantly. Men, in their eternal wooing dance, tend to cultivate those qualities which the desired sex expects. What's more, women who gave birth to them and later on rehearse them for their role MAKE them that way, with the help of sisters, mistresses or wives. Those who are too strong or too weak to be thus moulded are cast aside as rejects, socio-sexual-matrimonial drop-outs. The price is paid by humanity as a whole in terms of values. You cannot denigrate a part without diminishing the whole. Women, by relegating man to the status of a working slave, becomes a slave herself. Is diminished morally even if she does remain physically and intellectually superior. Granted that her responsibility for the propagation and survival of the species necessitates her adopting the master role -- she has to have safety, security and comfort, as much as humanly possible, to ensure the continuation of the human race -- it still remains a morally untenable stance.

Master Hugh was amazed at the simplicity of his spouse, and, probably for the first time, he unfolded to her the true philosophy of slavery, and the peculiar rules necessary to be observed by masters and mistresses, in the management of their human chattels. Mr. Auld promptly forbade continuance of her instruction; telling her, in the first place, that the thing itself was unlawful; that it was also unsafe, and could only lead to mischief. To use his own words, further, he said, "if you give a nigger an inch, he will take an ell;" "he should know nothing but the will of his master, and learn to obey it." "if you teach that nigger—speaking of myself—how to read the bible, there will be no keeping him;" "it would forever unfit him for the duties of a slave;" and "as to himself, learning would do him no good, but probably, a great deal of harm—making him disconsolate and unhappy." "If you learn him now to read, he'll want to know how to write; and, this accomplished, he'll be running away with himself." Such was the tenor of Master Hugh's oracular exposition of the true philosophy of training a human chattel; and it must be confessed that he very clearly comprehended the nature and the requirements of the relation of master and slave.

I'm anxious for you to meet my new boarder," Miriam said as they headed down the street. "He's such a handsome, well-mannered young man. I think you would like each other." Willow stopped short. "Wait a minute . You aren't thinking of doing some matchmaking, are you? Criminey, all I need is another man to take care of. Listen, if I wanted a beau that bad, I could hook one easy all on my own." "Oh? Then why haven't you?" "I just told you why. I don't need another man to do for. All a miner wants is a hard-working woman to slave for 'im while he chases dreams of gold and silver. Gamblers ain't much different, 'cept they're smoother talkers. They want a pretty mistress, one who don't mind working on her backside when her man's down on his luck." After a whole afternoon in Willow's company, Miriam was becoming shockproof. She merely raised a disapproving brow at this last statement. "I see your point, Willow, but has a real gentleman ever asked to court you?" "I suppose that depends on your definition of a gentleman." "Humph! I thought as much." Miriam sashayed on down the boardwalk. "You never did anwer my question," Willow reminded her, hurrying to catch up. "Are you matchmaking?" "Oh,look, we're here at the ice-cream parlor already. What flavor are you going to have?

Meantime, let me ask myself one question—Which is better?—To have surrendered to temptation; listened to passion; made no painful effort—no struggle;—but to have sunk down in the silken snare; fallen asleep on the flowers covering it; wakened in a southern clime, amongst the luxuries of a pleasure villa: to have been now living in France, Mr. Rochester’s mistress; delirious with his love half my time—for he would—oh, yes, he would have loved me well for a while. He did love me—no one will ever love me so again. I shall never more know the sweet homage given to beauty, youth, and grace—for never to any one else shall I seem to possess these charms. He was fond and proud of me—it is what no man besides will ever be.—But where am I wandering, and what am I saying, and above all, feeling? Whether is it better, I ask, to be a slave in a fool’s paradise at Marseilles—fevered with delusive bliss one hour—suffocating with the bitterest tears of remorse and shame the next—or to be a village-schoolmistress, free and honest, in a breezy mountain nook in the healthy heart of England? Yes; I feel now that I was right when I adhered to principle and law, and scorned and crushed the insane promptings of a frenzied moment. God directed me to a correct choice: I thank His providence for the guidance!

He had been right. Kestrel felt better the moment she opened her eyes. Her knee was sore and wrapped in a bandage, but the fevered swelling was gone, and a great deal of pain with it. Her father was standing, his back to her as he looked out the dark window. “You’d better release me from our bargain,” she said. “The military won’t take me now, not with a bad knee.” He turned and echoed her faint smile. “Don’t you wish that were so,” he said. “Painful though it is, this isn’t a serious wound. You’ll be on your feet soon, and walking normally before a month’s out. There’s no permanent damage. If you doubt me and think I’m blinded by my hope to see you become an officer, the doctor will tell you the same thing. She’s in the sitting room.” Kestrel looked at the closed door of her bedroom and wondered why the doctor wasn’t in the room with them now. “I want to ask you something,” her father said. “I’d prefer she didn’t hear.” Suddenly it seemed as if Kestrel’s heart, not her knee, was sore. That it had been cut into, and bled. “What kind of deal did you make with Irex?” her father asked. “What?” He gave her a level look. “The duel was going badly for you. Then Irex held back, and you two seemed to have quite an interesting conversation. When the fighting resumed, it was as if Irex was a different person. He shouldn’t have lost to you--not like that, anyway--unless you said something to make him.” She didn’t know how to respond. When her father had asked his question she was so horribly grateful he wasn’t probing into her reasons for the duel that she missed some of his words. “Kestrel, I just want to make sure that you haven’t given Irex some kind of power over you.” “No.” She sighed, disappointed that her father had seen through her victory. “If anything, he’s in my power.” “Ah. Good. Will you tell me how?” “I know a secret.” “Very good. No, don’t tell me what it is. I don’t want to know.” Kestrel looked at the fire. She let the flames hypnotize her eyes. “Do you think I care how you won?” her father said softly. “You won. Your methods don’t matter.” Kestrel thought about the Herran War. She thought about the suffering her father had brought to this country, and how his actions had led to her becoming a mistress, and Arin a slave. “Do you really believe that?” “Yes,” he said. “I do.

Some slaves went to church with whites and sat in rear pews or balconies, listening to white preachers tell them that whites were superior, that God sanctioned slavery and they’d go to heaven if they obeyed their masters and mistresses and stopped stealing chickens. Others attended their own churches, where trusted white observers watched the services and made sure they stressed the joys of the afterlife and the need to accept one’s fate. Yet many people feared that slave religion—like reading and writing—fueled rebellions. Nat Turner, the Virginian whose band plundered plantations and beat, beheaded and killed more than fifty white men, women and children in 1831, had been a preacher, claiming biblical signs and omens urged him to strike. After Nat’s rebellion, all nighttime religious meetings were prohibited and no blacks, free or slave, could hear colored preachers or ministers. They could only listen to white preachers and only during the daytime. Twenty-four-year-old Gabriel Prosser—who, like Smith, lived in Henrico County, Virginia—had been hanged in 1800 for his plot to march on the city of Richmond, seize the arsenal, strike down the whites and liberate slaves. He, too, had won followers by predicting God would strengthen the hand of rebels.

(The Romans appear to have been of two minds about depilation. On the one hand, “it is better to fuck a hairy cunt,” but on the other, women often plucked their pubic hair or singed it with an oil lamp. The very rich and very decadent might even employ a picatrix, a young female slave whose job was to arrange her mistress’s pubic hair.)

A large wave now approaches the base of the cliff, and a gigantic bua tree, covered with fragrant blossoms, springs up from Avaiki (nether world) to receive on its far-reaching branches human spirits, who are mysteriously impelled to cluster on its limbs. When at length the mystic tree is covered with human spirits, it goes down with its living freight to the nether world. Akaanga, the slave of fearful Miru, mistress of the invisible world, infallibly catches all these unhappy spirits in his net and laves them to and fro in a lake. In these waters the captive ghosts exhaust themselves by wriggling about like fishes, in the vain hope of escape. The net is pulled up, and the half-drowned spirits enter into the presence of dread Miru, who is ugliness personified. The secret of Miru’s power over her intended victims is the ‘kava’ root (Piper mythisticum). A

After only two short weeks, we’re asking you to give up the life you had before—your apartment, your friends, the right to come and go at will, the freedom to live your life purely on your terms. As a staff slave, while you can get permission to leave The Enclave for family visits and things of that sort, you are basically entering a consensual agreement of sexual and service enslavement. You will no longer have access to your own finances, though money will be set aside for you every month and will be available to you if and when you need it. You will no longer be permitted to make decisions about your body, your daily life or your submissive and masochistic choices. We, as your Masters and Mistresses, will decide for you. There are no hard limits here, no safewords. Once you sign on as a staff slave, you abdicate all rights. The only choice left to you will be the choice to leave, should you decide you are unhappy here.

saw you, Sally Hemings is the name of it. It’s in paperback for $3.25. She was Thomas Jefferson’s slave and mistress for twenty-plus years. A really good book with real

Maturity sees that the past is not to be rejected, destroyed, or replaced, but rather that it is to be judged and corrected, that the work of judgment and correction is endless, and that it necessarily involves one's own past. The industrial economy has made a general principle of the youthful antipathy to the past, and the modern world abounds with heralds of "a better future" and with debunkers happy to point out that Yeast was "silly like us" or that Thomas Jefferson may have had a Negro slave as a mistress - and so we are disencumbered of the burden of great lives, set free to be as cynical or desperate as we please. Cultural forms, it is held, should change apace to keep up with technology. Sexual discipline should be replaced by the chemicals, devices, and procedures of "birth control," and poetry must hasten to accept the influence of typewriter or computer. It can be better argued that cultural forms ought to change by analogy with biological forms. I assume that they do change in that way, and by the same necessity to respond to changes of circumstance. It is necessary, nevertheless, to recognize a difference in kinds of cultural change: there is change by necessity, or adaptation; and there is contrived change, or novelty. The first is the work of species or communities or lineages of descent, occurring usually by slow increments over a long time. The second is the work of individual minds, and it happens, or is intended to happen, by fiat. Individual attempts to change cultural form - as to make a new kind of marriage or family or community - are nearly always shallow or foolish and are frequently totalitarian. The assumption that it can easily be otherwise comes from the faith in genius. To adopt a communal form with the idea of chain or discarding it according to individual judgment is hopeless, the despair and death of meaning. To keep the form is an act of faith in possibility, not of the form, but of the life that is given to it; the form is a question addressed to life and time, which only life and time can answer. Individual genius, then, goes astray when it proposes to do the work of community. We rightly follow its promptings, on the other hand, when it can point out correctly that we have gone astray - when forms have become rigid or empty, when we have forgot their use or their meaning. We then follow our genius or our geniuses back to reverence, to truth, or to nature. This alternation is one of the long rhythms. But the faith in genius and the rebellions of genius, at the times when thee are necessary, should lead to the renewal of forms, not to their destruction.

And ’tis most evident and plain that simple Nature is the most harmless, inoffensive, and virtuous mistress. ’Tis she alone, if she were permitted, that better instructs the world than all the inventions of man. Religion would here but destroy that tranquillity they possess by ignorance; and laws would but teach ’em to know offense, of which now they have no notion.

Moor Green plantation was owned by the extremely cruel Redman Foster. Foster is said to have killed one of his bastard babies by a slave mistress because it was deformed. The outright murder of a slave was illegal, but prosecution of a slave owner would have been difficult.

Once the Yankees arrived, masters and mistresses detected examples of such behavior almost everywhere—in the defection of the favorites, in the demeanor and language of the slaves who remained, in their refusal to submit to punishment, in their failure to obey orders promptly (or at all), and, most frequently, in their unwillingness to work “as usual.

There would be no pretense now, no vanity or prejudice. In this boat they were not mistress and slave but two women intent on survival.

But a Tennessee slave, named Jule, who claimed not to fear the Union soldiers, had some different ideas. As the Yankees neared the plantation, the mistress commanded the slaves to remain loyal. “If they find that trunk o’ money or silver plate,” she asked Jule, “you’ll say it’s your’n, won’t you?” The slave stood there, obviously unmoved by her mistress’s plea. “Mistress,” she replied, “I can’t lie over that; you bo’t that

Sam and Evaline Brodie came out on the porch and stood side by side facing their more than 150 slaves. “You could hear a pin drop,” Mary recalled, “everything was so quiet.” After greeting them, the master explained why he had called them together. “Men, women and children, you are free. You are no longer my slaves. The Yankees will soon be here.” There was no more to be said. The master and mistress went back into the house, picked up two large armchairs, placed them on the porch facing the road, and sat down to wait. “In about an hour,” Mary recalled, “there was one of the blackest clouds coming up the avenue from the main road. It was the Yankee soldiers.

But the slave’s perception of his master and mistress, based on years of close observation, and the information he gathered from a variety of alternative sources provided ample grounds for skepticism if not outright disbelief. Even with a limited access to the news, many slaves dismissed the atrocity stories because they simply made no sense. “Massa can’t come dat over we,” a Georgia slave told a Union officer; “we know’d a heap better. What for de Yankees want to hurt black men? Massa hates de Yankees, and he’s no fren’ ter we; so we am de Yankee bi’s fren’s.

Truth be told, slaves in Jamaica have more ranking among themself than massa. In this place two thing matter more than most, how dark a nigger you be and where the white man choose to put you. One have all to do with the other. From highest to lowest, this be how things go. The number one prime nigger who would never get sell is the head of the house slaves. That position so hoity-toity that in some house is a white woman who be that nigger. The head house nigger get charge with so much that she downright run the house, and everybody including the massa do what she say. Homer careful not to cross the line, though. Position can make a negro girl forget herself and there is always the cowhide, the cat-o’-nine and the buckshot to remind her of her place. After she, there be the house slaves who work the rooms and the grounds and the gardens. Sometimes is the prime pretty niggers or the mulatto, quadroon or mustee that work there. Then you have the cooks who the backra trust the most, because the cook know that if the mistress get sick after a meal there goin’ be a whipping or a hanging before the cock even crow. Other house slaves be cleaning and dusting and shining and manservanting and womanservanting and taking care of backra pickneys. After the house slaves come the artisan niggermens, like the blacksmith, the bricklayer, the tanner, the silversmith, niggers who skilled with they hands, followed by the stable boys, coachmen and carters. Next is the field niggers, headed by the Johnny-jumpers who be the right hand and left hand of the slave-drivers. They do most of the whipping and kicking but when the estate running right they have nothing to do, so they whip and kick harder. After Johnny-jumper come the Great Slave Gang, the most expensive slaves, the one who they buy for the long years of hard work. The mens and the womens strapping and handsome like a prime horse. Most be Ashanti, what the white man call Coromantee, but they not easy to control so they get punish plenty for they spiritedness. But a dead Coromantee man can set an estate back up to three hundred pounds so they careful not to kill too much. After that is the Petit Gang, the makeup of plain common nigger. Some cost less than one hundred pounds and they work the other fields, like the ratoon or the tobacco that some planters grown on the side. Other nigger look down ’pon them mens as worthless and them womens as good for rutting, not breeding. On some estate even the pickneys work, mostly in the trash gang to pick up rubbish on the estate or to carry water for the field slaves to drink, or to get firewood. That be the negroes.

His mistress, although High Priestess of Rome, had been summoned by the Senate no differently than a slave being summoned by her master. And the Senate itself ? Was that not just a gathering of Caesar’s wealthier slaves in good togas?

Something About Her by Stewart Stafford Her cemetery chill touch, Felt in porcelain hands, Vacant heartbeat stolen, Desert of smooth sand. Her eyes were portals, To a feral, scary land, With no outlet or relief, Automaton at her command. Yes, break the spell now, An eye blink from losing all, Just a heave and it is broken, New dawn beyond her thrall. © Stewart Stafford, 2022. All rights reserved.

To Americans like Kandiaronk, there was no contradiction between individual liberty and communism – that’s to say, communism in the sense we’ve been using it here, as a certain presumption of sharing, that people who aren’t actual enemies can be expected to respond to one another’s needs. In the American view, the freedom of the individual was assumed to be premised on a certain level of ‘baseline communism’, since, after all, people who are starving or lack adequate clothes or shelter in a snowstorm are not really free to do much of anything, other than whatever it takes to stay alive. The European conception of individual freedom was, by contrast, tied ineluctably to notions of private property. Legally, this association traces back above all to the power of the male household head in ancient Rome, who could do whatever he liked with his chattels and possessions, including his children and slaves.51 In this view, freedom was always defined – at least potentially – as something exercised to the cost of others. What’s more, there was a strong emphasis in ancient Roman (and modern European) law on the self-sufficiency of households; hence, true freedom meant autonomy in the radical sense, not just autonomy of the will, but being in no way dependent on other human beings (except those under one’s direct control). Rousseau, who always insisted he wished to live without being dependent on others’ help (even as he had all his needs attended to by mistresses and servants), played out this very same logic in the conduct of his own life.

Reconstructing family life amid the chaos of the cotton revolution was no easy matter. Under the best of circumstances, the slave family on the frontier was extraordinarily unstable because the frontier plantation was extraordinarily unstable. For every aspiring master who climbed into the planter class, dozens failed because of undercapitalization, unproductive land, insect infestation, bad weather, or sheer incompetence. Others, discouraged by low prices and disdainful of the primitive conditions, simply gave up and returned home. Those who succeeded often did so only after they had failed numerous times. Each failure or near-failure caused slaves to be sold, shattering families and scattering husbands and wives, parents and children. Success, moreover, was no guarantee of security for slaves. Disease and violence struck down some of the most successful planters. Not even longevity assured stability, as many successful planters looked west for still greater challenges. Whatever the source, the chronic volatility of the plantation took its toll on the domestic life of slaves. Despite these difficulties, the family became the center of slave life in the interior, as it was on the seaboard. From the slaves' perspective, the most important role they played was not that of field hand or mechanic but husband or wife, son or daughter - the precise opposite of their owners' calculation. As in Virginia and the Carolinas, the family became the locus of socialization, education, governance, and vocational training. Slave families guided courting patterns, marriage rituals, child-rearing practices, and the division of domestic labor in Alabama, Mississippi, and beyond. Sally Anne Chambers, who grew up in Louisiana, recalled how slaves turned to the business of family on Saturdays and Sundays. 'De women do dey own washing den. De menfolks tend to de gardens round dey own house. Dey raise some cotton and sell it to massa and git li'l money dat way.' As Sally Anne Chambers's memories reveal, the reconstructed slave family was more than a source of affection. It was a demanding institution that defined responsibilities and enforced obligations, even as it provided a source of succor. Parents taught their children that a careless word in the presence of the master or mistress could spell disaster. Children and the elderly, not yet or no longer laboring in the masters' fields, often worked in the slaves' gardens and grounds, as did new arrivals who might be placed in the household of an established family. Charles Ball, sold south from Maryland, was accepted into his new family but only when he agreed to contribute all of his overwork 'earnings into the family stock.' The 'family stock' reveals how the slaves' economy undergirded the slave family in the southern interior, just as it had on the seaboard. As slaves gained access to gardens and grounds, overwork, or the sale of handicraft, they began trading independently and accumulating property. The material linkages of sellers and buyers - the bartering of goods and labor among themselves - began to knit slaves together into working groups that were often based on familial connections. Before long, systems of ownership and inheritance emerged, joining men and women together on a foundation of need as well as affection.

Much to the slaveholders' delight, the degradation of slave life increased the social distance between plantation slaves and urban free people of color. Nothing seemed to be further from the cosmopolitan world of New Orleans and the other Gulf ports than the narrow alternatives of the plantation, with its isolation, machine-like regimentation, and harsh discipline. As free people of color strove to establish themselves in the urban marketplace and master the etiquette of a multilingual society, they drew back from the horrors of plantation life and from the men and women forced to live that nightmare. The repulsion may have been mutual. Plantation slaves, many of them newly arrived Africans, little appreciated the intricacies of urban life and had neither the desire nor the ability to meet its complex conventions. Rather than embrace European-American standards, planation slaves sought to escape them. Their cultural practices pointed toward Africa - as did their filed teeth and tribal markings. While free people of color embraced Christianity and identified with the Catholic Church, the trappings of the white man's religions were not to be found in the quarter. Planters, ever eager to divide the black majority, labored to enlarge differences between city-bound free people of color and plantation slaves. Rewarding with freedom those men and women who displayed the physical and cultural attributes of European Americans fit their purpose exactly, as did employing free colored militiamen against maroons or feting white gentlemen and colored ladies at quadroon balls. It was no accident that the privileges afforded to free people of color expanded when the danger of slave rebellion was greatest. Nor was it mysterious that the free colored population grew physically lighter as the slave population - much of it just arrived from Africa - grew darker. But somatic coding was just one means of dividing slave and free blacks. Every time black militiamen took to the field against the maroons or a young white gentlemen took a colored mistress, the distance between slaves and free people of color widened.

...the modern world abounds with heralds of "a better future" and with debunkers happy to point out that Yeats was "silly like us" or that Thomas Jefferson may have had a Negro slave as a mistress--and so we are disencumbered of the burden of great lives, set free to be as cynical or desperate as we please.

comparatively easy life with a strong attachment to their masters, and have thus enabled Tory historians, regius professors and sentimentalists to represent plantation slavery as a patriarchal relation between master and slave. Permeated with the vices of their masters and mistresses, these upper servants gave themselves airs and despised the slaves in the fields. Dressed in cast-off silks and brocades, they

But though she was the mistress of her own ways and no slave to any lamp save that of her own conscience, she had a weakness: she had fallen in love with George Amberson Minafer at first sight, and no matter how she disciplined herself, she had never been able to climb out. The thing had happened to her; that was all. George had looked just the way she had always wanted someone to look—the riskiest of all the moonshine ambushes wherein tricky romance snares credulous young love. But what was fatal to Lucy was that this thing having happened to her, she could not change it. No matter what she discovered in George’s nature she was unable to take away what she had given him; and though she could think differently about him, she could not feel differently about him, for she was one of those too faithful victims of glamour. When she managed to keep the picture of George away from her mind’s eye, she did well enough; but when she let him become visible, she could not choose but love what she disdained. She was a little angel who had fallen in love with high-handed Lucifer; quite an experience, and not apt to be soon succeeded by any falling in love with a tamer party—and the unhappy truth was that George did make better men seem tame.

Women were sub manu – under the hand: they could technically be executed by their fathers and husbands and were expected to display pudicitia, chastity and fidelity, to ensure the bloodline of their children, while running the home and keeping out of politics – though of course they exerted power behind the scenes. Once the childbearing was done, it is clear they enjoyed affairs with other nobles and even sex with slaves – provided they did not flaunt their pleasures. The familia included the family’s slaves, who were expected to be loyal to the dominus (master) and his household even more so than to the state. Domestic slavery, male and female, always involved sexual predations by masters – and mistresses. The killing of slaves by masters was entirely legal. In a slave-owning society, with as many as 40 per cent of the population enslaved, family and slavery were entwined. But slaves were often educated, sometimes revered and loved by their masters. They were frequently freed and freedmen could become citizens, later even potentates.

Anna Howard Shaw, president of the National Women Suffrage Association, argued, “You have put the ballot in the hands of your black men, thus making them political superiors of white women. Never before in the history of the world have men made former slaves the political masters of their former mistresses!”47 In

Continuation of Christianity by the French Revolution. Rousseau is the seducer: he again removes the chains of woman, who from then on is represented in an ever more interesting way, as suffering. Then the slaves and Mistress Beecher-Stowe. Then the poor and the workers. Then the vicious and the sick ― all that is brought to the fore.

Lilith, the guardian mistress of Mother Earth, had enchanted all her followers with the story that she was the original wife of Adam, spurned by her abusive, controlling husband because of her independence, forced to flee his oppressive domination to protect her two hellions, Lili and Lilitu. That patriarchal dictator Adam then took a second wife, Eve, who was deluded into accepting her subordinate position as barefoot slave and breeder. Freed from her demons, Mary now knew it was all a malicious lie, and inversion of the truth. She had worshipped a self-serving idol, deluded by her own willing lust for power. She thought she had been pursuing equality with man, to be just like them. But she now realized she had merely been defying her Creator. She broke down into tears and fell to her knees in the dirt.

If you must be a slave to something, make it Scrabble or knitting or casserole cookery. Anything but fashion, where you must be the mistress of your fate.

The months of June and July passed. The monsoons were tardy this year—the nights hinted rain constantly with an aroma in the air, a cooling on the skin, soundless lightning across skies. But when morning came, the sun rose strong again, mocking Agra and its inhabitants. And the days crawled by, brazenly hot, when every breath was an effort, every movement a struggle, every night sweat-stewed. In temples, incantations were offered, the muezzins called the faithful to prayers, their voices melodious and pleading, and the bells of the Jesuit churches chimed. But the gods seemed indifferent. The rice paddies lay ploughed after the pre-monsoon rains, awaiting the seedlings; too long a wait and the ground would grow hard again. A few people moved torpidly in the streets of Agra; only the direst of emergencies had called them from their cool, stone-flagged homes. Even the normally frantic pariah dogs lay panting on doorsteps, too exhausted to yelp when passing urchins pelted them with stones. The bazaars were barren too, shopfronts pulled down, shopkeepers too tired to haggle with buyers. Custom could wait for cooler times. The whole city seemed to have slowed to a halt. The imperial palaces and courtyards were hushed in the night, the corridors empty of footsteps. Slaves and eunuchs plied iridescent peacock feather fans, wiping their perspiring faces with one hand. The ladies of the harem slept under the intermittent breeze of the fans, goblets of cold sherbets flavoured with khus and ginger resting by their sides. Every now and then, a slave would refresh the goblet, bringing in another one filled with new shards of ice. When her mistress awoke, and wake she would many times during the night, her drink would be ready. The ice, carved in huge chunks from the Himalayan mountains, covered with gunnysacks and brought down to the plains in bullock carts, was a blessing for everyone, nobles and commoners alike. But in this heat, ice melted all too soon, disappearing into a puddle of warm water under sawdust and jute. In Emperor Jahangir’s apartments, music floated through the courtyard, stopping and tripping in the still night air as the musicians’ slick fingers slipped on the strings of the sitar.

The Daglan ruled over the High Fae. And we, in turn, ruled the humans, along with the lands the Daglan allowed us to govern. Yet it was an illusion of power. We knew who our true masters were. We were forced to make the Tithe to them once a year. To offer up kernels of our power in tribute. To fuel their own power—and to limit our own. Bryce’s breath caught in her throat as an image of a Fae female kneeling at the foot of a throne appeared, a seed of light in her upheld hands. Smooth, delicate fingers closed around the Fae female’s droplet of power. It flickered, illumining pale skin. The hand that had claimed the power lifted, and Bryce stilled as the memory zoomed out to reveal the hand’s bearer: a black-haired, white-skinned Asteri. There was no mistaking the cold, otherworldly eyes. She lounged in golden robes, a crown of stars upon her head. Her red lips pulled back in a cold smile as her hand closed tightly around the seed of power. It faded into nothing, absorbed into the Asteri’s body. The Daglan became arrogant as the millennia passed, sure of their unending dominion over our world. But their overconfidence eventually blinded them to the enemies amassing at their backs, a force like none that had been gathered before. Bryce’s breath remained caught in her throat, Nesta still as death at her side, as the scene shifted to show a golden-haired High Fae female standing a step behind the Asteri’s throne. Her chin was lifted, her face as cold as her mistress’s. My mother served at that monster’s side for a century, a slave to her every sick whim. Bryce knew who it was before Silene spoke again. Knew whose truth she’d been led here, across the stars, to learn at last. Theia. 19 Lidia froze at Pollux’s words as he stepped into the steaming spray of the shower. “What do you mean they’ve fixed the Harpy?” The Hammer said over the noise of the water, tipping back his head to soak his golden hair, “They’ve been working on her as a pet project of sorts—Rigelus just told me. Apparently, it’s looking good.” “What is looking good?” Lidia asked, using all her training to keep her heartbeat calm. “That she’ll wake up. Rigelus needs one more thing.” Pollux opened the shower door and reached out a hand for her. An order more than an invitation. With fingers that felt far away, Lidia unbuttoned her uniform. “What about my cycle?” she

The Daglan ruled over the High Fae. And we, in turn, ruled the humans, along with the lands the Daglan allowed us to govern. Yet it was an illusion of power. We knew who our true masters were. We were forced to make the Tithe to them once a year. To offer up kernels of our power in tribute. To fuel their own power—and to limit our own. Bryce’s breath caught in her throat as an image of a Fae female kneeling at the foot of a throne appeared, a seed of light in her upheld hands. Smooth, delicate fingers closed around the Fae female’s droplet of power. It flickered, illumining pale skin. The hand that had claimed the power lifted, and Bryce stilled as the memory zoomed out to reveal the hand’s bearer: a black-haired, white-skinned Asteri. There was no mistaking the cold, otherworldly eyes. She lounged in golden robes, a crown of stars upon her head. Her red lips pulled back in a cold smile as her hand closed tightly around the seed of power. It faded into nothing, absorbed into the Asteri’s body. The Daglan became arrogant as the millennia passed, sure of their unending dominion over our world. But their overconfidence eventually blinded them to the enemies amassing at their backs, a force like none that had been gathered before. Bryce’s breath remained caught in her throat, Nesta still as death at her side, as the scene shifted to show a golden-haired High Fae female standing a step behind the Asteri’s throne. Her chin was lifted, her face as cold as her mistress’s. My mother served at that monster’s side for a century, a slave to her every sick whim. Bryce knew who it was before Silene spoke again. Knew whose truth she’d been led here, across the stars, to learn at last. Theia.

Show me a man who isn’t a slave,” Seneca demanded, pointing out that even slave owners were chained to the responsibilities of the institution of slavery. “One is a slave to sex, another to money, another to ambition; all are slaves to hope or fear.” The first step, he said, was to pull yourself out of the ignorance of your dependency, whatever it happens to be. Then you need to get clean—get clean from your mistress, from your addiction to work, from your lust for power, whatever. In the modern era, we might be hooked on cigarettes or soda, likes on social media, or watching cable news. It doesn’t matter whether it’s socially acceptable or not, what matters is whether it’s good for you. Eisenhower’s habit was killing him, as so many of ours are too—slowly, imperceptibly.

An almost four decade relationship would have put these two people in something that resembled a form of marriage. It would mean that a slave woman whom historians have spent generations either ignoring or explaining away would have lived in this state with Thomas Jefferson four times as long as he had lived with Martha Wayles Jefferson. If she was his mistress for that many years, Sally Hemmings most likely would have known the real Thomas Jefferson better than anyone, and the one whom she knew would be unrecognizable to the historians who had devoted their lives to knowing him. That just could never be.