Slavery Life Quotes

Those who will not reason, are bigots, those who cannot, are fools, and those who dare not, are slaves.

I have learned that success is to be measured not so much by the position that one has reached in life as by the obstacles which he has overcome while trying to succeed.

Is life so dear, or peace so sweet, as to be purchased at the price of chains and slavery? Forbid it, Almighty God! I know not what course others may take; but as for me, give me liberty or give me death!

Being born is like being kidnapped. And then sold into slavery.

The difference between technology and slavery is that slaves are fully aware that they are not free

We do not need to eat animals, wear animals, or use animals for entertainment purposes, and our only defense of these uses is our pleasure, amusement, and convenience.

When work is a pleasure, life is a joy. When work is a duty, life is slavery!

Life lived in the absence of the psychedelic experience that primordial shamanism is based on is life trivialized, life denied, life enslaved to the ego.

He had been bored, that's all, bored like most people. Hence he had made himself out of whole cloth a life full of complications and drama. Something must happen - and that explains most human commitments. Something must happen, even loveless slavery, even war or death. Hurray then for funerals!

Slaves sing most when they are most unhappy. The songs of the slave represent the sorrows of his heart; and he is relieved by them, only as an aching heart is relieved by its tears.

How dreadful are the curses which Mohammedanism lays on its votaries! Besides the fanatical frenzy, which is as dangerous in a man as hydrophobia in a dog, there is this fearful fatalistic apathy. The effects are apparent in many countries. Improvident habits, slovenly systems of agriculture, sluggish methods of commerce, and insecurity of property exist wherever the followers of the Prophet rule or live. A degraded sensualism deprives this life of its grace and refinement; the next of its dignity and sanctity. The fact that in Mohammedan law every woman must belong to some man as his absolute property – either as a child, a wife, or a concubine – must delay the final extinction of slavery until the faith of Islam has ceased to be a great power among men. Thousands become the brave and loyal soldiers of the faith: all know how to die but the influence of the religion paralyses the social development of those who follow it. No stronger retrograde force exists in the world. Far from being moribund, Mohammedanism is a militant and proselytizing faith. It has already spread throughout Central Africa, raising fearless warriors at every step; and were it not that Christianity is sheltered in the strong arms of science, the science against which it had vainly struggled, the civilisation of modern Europe might fall, as fell the civilisation of ancient Rome.

Gilbert darling, don't let's ever be afraid of things. It's such dreadful slavery. Let's be daring and adventurous and expectant. Let's dance to meet life and all it can bring to us, even if it brings scads of trouble and typhoid and twins!" (Anne to Gilbert)

In a higher phase of communist society, after the enslaving subordination of the individual to the division of labor, and therewith also the antithesis between mental and physical labor, has vanished; after labor has become not only a means of life but life's prime want; after the productive forces have also increased with the all-around development of the individual, and all the springs of co-operative wealth flow more abundantly—only then can the narrow horizon of bourgeois right be crossed in its entirety and society inscribe on its banners: From each according to his ability, to each according to his needs!

Ethical veganism results in a profound revolution within the individual; a complete rejection of the paradigm of oppression and violence that she has been taught from childhood to accept as the natural order. It changes her life and the lives of those with whom she shares this vision of nonviolence. Ethical veganism is anything but passive; on the contrary, it is the active refusal to cooperate with injustice

I'm sorry, but I don't want to be an emperor. That's not my business. I don't want to rule or conquer anyone. I should like to help everyone if possible; Jew, Gentile, black man, white. We all want to help one another. Human beings are like that. We want to live by each other's happiness, not by each other's misery. We don't want to hate and despise one another. In this world there is room for everyone, and the good earth is rich and can provide for everyone. The way of life can be free and beautiful, but we have lost the way. Greed has poisoned men's souls, has barricaded the world with hate, has goose-stepped us into misery and bloodshed. We have developed speed, but we have shut ourselves in. Machinery that gives abundance has left us in want. Our knowledge has made us cynical; our cleverness, hard and unkind. We think too much and feel too little. More than machinery, we need humanity. More than cleverness, we need kindness and gentleness. Without these qualities, life will be violent and all will be lost. The airplane and the radio have brought us closer together. The very nature of these inventions cries out for the goodness in men; cries out for universal brotherhood; for the unity of us all. Even now my voice is reaching millions throughout the world, millions of despairing men, women, and little children, victims of a system that makes men torture and imprison innocent people. To those who can hear me, I say, do not despair. The misery that is now upon us is but the passing of greed, the bitterness of men who fear the way of human progress. The hate of men will pass, and dictators die, and the power they took from the people will return to the people. And so long as men die, liberty will never perish. Soldiers! Don't give yourselves to brutes, men who despise you, enslave you; who regiment your lives, tell you what to do, what to think and what to feel! Who drill you, diet you, treat you like cattle, use you as cannon fodder. Don't give yourselves to these unnatural men - machine men with machine minds and machine hearts! You are not machines, you are not cattle, you are men! You have the love of humanity in your hearts! You don't hate! Only the unloved hate; the unloved and the unnatural. Soldiers! Don't fight for slavery! Fight for liberty! In the seventeenth chapter of St. Luke, it is written that the kingdom of God is within man, not one man nor a group of men, but in all men! In you! You, the people, have the power, the power to create machines, the power to create happiness! You, the people, have the power to make this life free and beautiful, to make this life a wonderful adventure. Then in the name of democracy, let us use that power. Let us all unite. Let us fight for a new world, a decent world that will give men a chance to work, that will give youth a future and old age a security. By the promise of these things, brutes have risen to power. But they lie! They do not fulfill that promise. They never will! Dictators free themselves but they enslave the people. Now let us fight to fulfill that promise. Let us fight to free the world! To do away with national barriers! To do away with greed, with hate and intolerance! Let us fight for a world of reason, a world where science and progress will lead to all men's happiness. Soldiers, in the name of democracy, let us all unite!

I knew a man who gave twenty years of his life to a scatterbrained woman, sacrificing everything to her, his friendships, his work, the very respectability of his life and who one evening recognized that he had never loved her. He had been bored, thats all, bored like most people. Hence he had made himself out of whole cloth a life full of complications and drama. Something must happen and that explains most human commitments. Something must happen even loveless slavery, even war or death.

The greatest secret of monarchic rule...is to keep men deceived and to cloak in the specious name of religion the fear by which they must be checked, so that they will fight for slavery as they would for salvation, and will think it not shameful, but a most honorable achievement, to give their life and blood that one man may have a ground for boasting.

The world of literature has everything in it, and it refuses to leave anything out. I have read like a man on fire my whole life because the genius of English teachers touched me with the dazzling beauty of language. Because of them I rode with Don Quixote and danced with Anna Karenina at a ball in St. Petersburg and lassoed a steer in "Lonesome Dove" and had nightmares about slavery in "Beloved" and walked the streets of Dublin in "Ulysses" and made up a hundred stories in the Arabian nights and saw my mother killed by a baseball in "A Prayer for Owen Meany." I've been in ten thousand cities and have introduced myself to a hundred thousand strangers in my exuberant reading career, all because I listened to my fabulous English teachers and soaked up every single thing those magnificent men and women had to give. I cherish and praise them and thank them for finding me when I was a boy and presenting me with the precious gift of the English language.

Machine men, with machine minds and machine hearts! You are not machines, you are not cattle, you are men! You have the love of humanity in your hearts. You don’t hate: only the unloved hate, the unloved and the unnatural. Soldiers, don’t fight for slavery, fight for liberty! You the people have the power, the power to create machines, the power to create happiness! You the people have the power to make this life free and beautiful, to make this life a wonderful adventure! Then, in the name of democracy, let us use that power. Let us all unite! Let us fight for a new world, a decent world . . .

In a society in which nearly everybody is dominated by somebody else's mind or by a disembodied mind, it becomes increasingly difficult to learn the truth about the activities of governments and corporations, about the quality or value of products, or about the health of one's own place and economy. In such a society, also, our private economies will depend less and less upon the private ownership of real, usable property, and more and more upon property that is institutional and abstract, beyond individual control, such as money, insurance policies, certificates of deposit, stocks, and shares. And as our private economies become more abstract, the mutual, free helps and pleasures of family and community life will be supplanted by a kind of displaced or placeless citizenship and by commerce with impersonal and self-interested suppliers... Thus, although we are not slaves in name, and cannot be carried to market and sold as somebody else's legal chattels, we are free only within narrow limits. For all our talk about liberation and personal autonomy, there are few choices that we are free to make. What would be the point, for example, if a majority of our people decided to be self-employed? The great enemy of freedom is the alignment of political power with wealth. This alignment destroys the commonwealth - that is, the natural wealth of localities and the local economies of household, neighborhood, and community - and so destroys democracy, of which the commonwealth is the foundation and practical means.

Laughing at the universe liberated my life. I escape its weight by laughing. I refuse any intellectual translations of this laughter, since my slavery would commrnce from that point on.

Freedom is the possibility of isolation. You are free if you can withdraw from people, not having to seek them out for the sake of money, company, love, glory or curiosity, none of which can thrive in silence and solitude. If you can't live alone, you were born a slave. You may have all the splendours of the mind and the soul, in which case you're a noble slave, or an intelligent servant, but you're not free. And you can't hold this up as your own tragedy, for your birth is a tragedy of Fate alone. Hapless you are, however, if life itself so oppresses you that you're forced to become a slave. Hapless you are if, having been born free, with the capacity to be isolated and self-sufficient, poverty should force you to live with others.

I have observed this in my experience of slavery,--that whenever my condition was improved, instead of its increasing my contentment, it only increased my desire to be free, and set me to thinking of plans to gain my freedom. I have found that, to make a contented slave, it is necessary to make a thoughtless one. It is necessary to darken his moral and mental vision, and, as far as possible, to annihilate the power of reason. He must be able to detect no inconsistencies in slavery; he must be made to feel that slavery is right; and he can be brought to that only when he ceased to be a man.

You can't tell how heavy somebody else's load is just from looking. The Lord doesn't give us more than we can carry

Of the gladdest moments in human life, methinks, is the departure upon a distant journey into unknown lands. Shaking off with one mighty effort the fetters of Habit, the leaden weight of Routine, the cloak of many Cares and the slavery of Civilization, man feels once more happy.

Now is the accepted time, not tomorrow, not some more convenient season. It is today that our best work can be done and not some future day or future year. It is today that we fit ourselves for the greater usefulness of tomorrow. Today is the seed time, now are the hours of work, and tomorrow comes the harvest and the playtime.

I therefore hate the corrupt, slaveholding, women-whipping, cradle-plundering, partial and hypocritical Christianity of the land... I look upon it as the climax of all misnomers, the boldest of all frauds, and the grossest of all libels. Never was there a clearer case of 'stealing the livery of the court of heaven to serve the devil in.' I am filled with unutterable loathing when I contemplate the religious pomp and show, together with the horrible inconsistencies, which every where surround me. We have men-stealers for ministers, women-whippers for missionaries, and cradle-plunderers for church members. The man who wields the blood-clotted cowskin during the week fills the pulpit on Sunday, and claims to be a minister of the meek and lowly Jesus. . . . The slave auctioneer’s bell and the church-going bell chime in with each other, and the bitter cries of the heart-broken slave are drowned in the religious shouts of his pious master. Revivals of religion and revivals in the slave-trade go hand in hand together. The slave prison and the church stand near each other. The clanking of fetters and the rattling of chains in the prison, and the pious psalm and solemn prayer in the church, may be heard at the same time. The dealers in the bodies of men erect their stand in the presence of the pulpit, and they mutually help each other. The dealer gives his blood-stained gold to support the pulpit, and the pulpit, in return, covers his infernal business with the garb of Christianity. Here we have religion and robbery the allies of each other—devils dressed in angels’ robes, and hell presenting the semblance of paradise.

There is something akin to freedom in having a lover who has no control over you, except that which he gains by kindness and attachment

Any serious social, political, and economic change must include veganism.

Congress shall make no law abridging the freedom of production and trade...

My 'morals' were sound, even a bit puritanic, but when a hidebound old deacon inveighed against dancing I rebelled. By the time of graduation I was still a 'believer' in orthodox religion, but had strong questions which were encouraged at Harvard. In Germany I became a freethinker and when I came to teach at an orthodox Methodist Negro school I was soon regarded with suspicion, especially when I refused to lead the students in public prayer. When I became head of a department at Atlanta, the engagement was held up because again I balked at leading in prayer. I refused to teach Sunday school. When Archdeacon Henry Phillips, my last rector, died, I flatly refused again to join any church or sign any church creed. From my 30th year on I have increasingly regarded the church as an institution which defended such evils as slavery, color caste, exploitation of labor and war. I think the greatest gift of the Soviet Union to modern civilization was the dethronement of the clergy and the refusal to let religion be taught in the public schools.

How many women are there ... who because of their husbands' harshness spend their weary lives in the bond of marriage in greater suffering than if they were slaves among the Saracens?

You see, women have been essential to every great move of God. Yes, Moses led the Isaelites out of Egypt, but only after his mother risked her life to save him! Closer to our time, Clara Barton was instrumental in starting the Red Cross. Harriet Beecher Stowe's Uncle Tom's Cabin put fire into people's heart to end slavery in the United States. Rosa Parks kicked the Civil Rights movement into gear with her quiet act of courage. Eunice Kennedy Shriver created the Special Olympics. Mother Teresa inspired the world by bringing love to countless thought unlovable. And millions of other women quietly change the world every day by bringing the love of God to those around them.

Ethical veganism represents a commitment to nonviolence.

It is not a person or situation that affects your life; it is the meaning you give to that person or situation, which influences your emotions and actions. Your choice is to change the meaning you gave it or to change your response, in order to create the outcome you want.

It is mental slavery to cling to things that have stopped serving it’s purpose in your life.

When everything is subject to money, then the scarcity of money makes everything scarce, including the basis of human life and happiness. Such is the life of the slave—one whose actions are compelled by threat to survival. Perhaps the deepest indication of our slavery is the monetization of time.

Be faithful, be vigilant, be untiring in your efforts to break every yoke, and let the oppressed go free. Come what may - cost what it may - inscribe on the banner which you unfurl to the breeze, as your religious and political motto - "NO COMPROMISE WITH SLAVERY! NO UNION WITH SLAVEHOLDERS

Some people think they can find satisfaction in good food, fine clothes, lively music, and sexual pleasure. However, when they have all these things, they are not satisfied. They realize happiness is not simply having their material needs met. Thus, society has set up a system of rewards that go beyond material goods. These include titles, social recognition, status, and political power, all wrapped up in a package called self-fulfillment. Attracted by these prizes and goaded on by social pressure, people spend their short lives tiring body and mind to chase after these goals. Perhaps this gives them the feeling that they have achieved something in their lives, but in reality they have sacrificed a lot in life. They can no longer see, hear, act, feel, or think from their hearts. Everything they do is dictated by whether it can get them social gains. In the end, they've spent their lives following other people's demands and never lived a life of their own. How different is this from the life of a slave or a prisoner?

Veganism is an act of nonviolent defiance. It is our statement that we reject the notion that animals are things and that we regard sentient nonhumans as moral persons with the fundamental moral right not to be treated as the property or resources of humans.

Religion can never reform mankind because religion is slavery. It is far better to be free, to leave the forts and barricades of fear, to stand erect and face the future with a smile. It is far better to give yourself sometimes to negligence, to drift with wave and tide, with the blind force of the world, to think and dream, to forget the chains and limitations of the breathing life, to forget purpose and object, to lounge in the picture gallery of the brain, to feel once more the clasps and kisses of the past, to bring life's morning back, to see again the forms and faces of the dead, to paint fair pictures for the coming years, to forget all Gods, their promises and threats, to feel within your veins life's joyous stream and hear the martial music, the rhythmic beating of your fearless heart. And then to rouse yourself to do all useful things, to reach with thought and deed the ideal in your brain, to give your fancies wing, that they, like chemist bees, may find art's nectar in the weeds of common things, to look with trained and steady eyes for facts, to find the subtle threads that join the distant with the now, to increase knowledge, to take burdens from the weak, to develop the brain, to defend the right, to make a palace for the soul. This is real religion. This is real worship

...So we passed, handcuffed and in silence, through the streets of Washington, through the Captial of a nation, whose theory of government, we are told, rests on the foundation of man's inalienable right to life, LIBERTY, and the pursuit of happiness! Hail! Columbia, happy land, indeed!

That's for the best. Otherwise they might realize they're in prison. It can't be helped. You women are used to harems and prisons. A person can spend his whole life between four walls. If he doesn't think or feel that he's a prisoner, then he's not a prisoner. But then there are people for whom the whole planet is a prison, who see the infinite expanse of the universe, the millions of stars and galaxies that remain forever inaccessible to them. And that awareness makes them the greatest prisoners of time and space.

Reaching too deep into something not meant for you is full of pain. Figure out what you can have and work on that

You cannot live a nonviolent life as long as you are consuming violence. Please consider going vegan.

Freedom continues to be the thing I prize most in the world. Of course, this has led me to drink wines I did not like, to do things I should not have done and which I will not do again; it has left scars on my body and on my soul, it has meant hurting certain people, although I have since asked their forgiveness, when I realized that I could do absolutely anything except force another person to follow me in my madness, in my lust for life. I don’t regret the painful times; I bear my scars like medals. I know that freedom has a high price, as high as that of slavery; the only difference is that you pay with pleasure and a smile, even when that smile is dimmed by tears.

Slavery is such an atrocious debasement of human nature, that its very extirpation, if not performed with solicitous care, may sometimes open a source of serious evils. The unhappy man who has been treated as a brute animal, too frequently sinks beneath the common standard of the human species. The galling chains, that bind his body, do also fetter his intellectual faculties, and impair the social affections of his heart… To instruct, to advise, to qualify those, who have been restored to freedom, for the exercise and enjoyment of civil liberty… and to procure for their children an education calculated for their future situation in life; these are the great outlines of the annexed plan, which we have adopted. [For the Pennsylvania Society for Promoting the Abolition of Slavery, 1789]

We can no more justify using nonhumans as human resources than we can justify human slavery. Animal use and slavery have at least one important point in common: both institutions treat sentient beings exclusively as resources of others. That cannot be justified with respect to humans; it cannot be justified with respect to nonhumans—however “humanely” we treat them.

Life is slavery if the courage to die is absent.

Patterning your life around other's opinions is nothing more than slavery.

I forgot that in the land of my birth the shadows are too dense for light to penetrate.

Most people were raised to think they are not worthy. School is a process of taking beautiful kids who are filled with life and beating them into happy slavery. That's as true of a twenty-five-thousand-dollar-a-year executive as it is for the poorest." Bill Talcott - Organizer

I assert most unhesitatingly, that the religion of the south is a mere covering for the most horrid crimes, - a justifier of the most appalling barbarity, - a sanctifier of the most hateful frauds, - and a dark shelter under, which the darkest, foulest, grossest, and most infernal deeds of the slaveholders find the strongest protection. Were I to be again reduced to the chains of slavery, next to enslavement, I should regard being the slave of a religious master the greatest calamity that could befall me. For of all slaveholders with whom I have ever met, religious slaveholders are the worst. I have ever found them the meanest and basest, the most cruel and cowardly, of all others.

Human beings have capitalized on the silence of animals, just as certain human beings have historically imposed silence on certain other human beings by denying slaves the right to literacy, denying women the right to own property, and denying both the right to vote.

Ah, if he had ever been a slave he would have known how difficult it was to trust white men.

The brightest skies are always foreshadowed by dark clouds

Fourth period I have "life skills", which is what they call gym when you're old enough to be offended by forced physical activity (Elody thinks they should call it slavery instead, for accuracy).

Laughing at the universe liberated my life. I escape its weight by laughing. I refuse any intellectual translations of this laughter, since my slavery would commence from that point on.

To say that a being who is sentient has no interest in continuing to live is like saying that a being with eyes has no interest in continuing to see. Death—however “humane”—is a harm for humans and nonhumans alike.

We will go out into the world and plant gardens and orchards to the horizons, we will build roads through the mountains and across the deserts, and terrace the mountains and irrigate the deserts until there will be garden everywhere, and plenty for all, and there will be no more empires or kingdoms, no more caliphs, sultans, emirs, khans, or zamindars, no more kings or queens or princes, no more quadis or mullahs or ulema, no more slavery and no more usury, no more property and no more taxes, no more rich and no more poor, no killing or maiming or torture or execution, no more jailers and no more prisoners, no more generals, soldiers, armies or navies, no more patriarchy, no more caste, no more hunger, no more suffering than what life brings us for being born and having to die, and then we will see for the first time what kind of creatures we really are.

Human beings are unable to be about the serious business of living and building societies if they feel compelled to always clown or entertain others. People do not take you seriously if you don't take yourself seriously. A sense of humor brings necessary balance to an organized life, but a life of humor blinds one to life.

There is no such thing as Freedom (though it is the most important condition of human life, after Humility, -which does not exist either). There is only Slavery (walls around one) and absence-of-Slavery (ability to walk in any direction, or to remain still).

For my own part I would as soon be descended from that heroic little monkey, who braved his dreaded enemy in order to save the life of his keeper; or from that old baboon, who, descending from the mountains, carried away in triumph his young comrade from a crowd of astonished dogs—as from a savage who delights to torture his enemies, offers up bloody sacrifices, practices infanticide without remorse, treats his wives like slaves, knows no decency, and is haunted by the grossest superstitions.

We should always be clear that animal exploitation is wrong because it involves speciesism. And speciesism is wrong because, like racism, sexism, homophobia, anti-semitism, classism, and all other forms of human discrimination, speciesism involves violence inflicted on members of the moral community where that infliction of violence cannot be morally justified. But that means that those of us who oppose speciesism necessarily oppose discrimination against humans. It makes no sense to say that speciesism is wrong because it is like racism (or any other form of discrimination) but that we do not have a position about racism. We do. We should be opposed to it and we should always be clear about that.

...I'm left wondering if we are all just patchworks of the stories we've been told. What would it take - what does it take - for you to confront a false history even if it means shattering the stories you have been told throughout your life? Even if it means having to fundamentally reexamine who you are and who your family has been? Just because something is difficult to accept doesn't mean you should refuse to accept it. Just because someone tells you a story doesn't make that story true.

It is in vain, sir, to extenuate the matter. Gentlemen may cry, “Peace! Peace!” — but there is no peace. The war is actually begun! The next gale that sweeps from the north will bring to our ears the clash of resounding arms! Our brethren are already in the field! Why stand we here idle? What is it that gentlemen wish? What would they have? Is life so dear, or peace so sweet, as to be purchased at the price of chains and slavery? Forbid it, Almighty God! I know not what course others may take; but as for me, give me liberty, or give me death!

If slavery persists as an issue in the political life of black America, it is not because of an antiquarian obsession with bygone days or the burden of a too-long memory, but because black lives are still imperiled and devalued by a racial calculus and a political arithmetic that were entrenched centuries ago. This is the afterlife of slavery--skewed life chances, limited access to health and education, premature death, incarceration, and impoverishment.

The more I read, the more I was led to abhor and detest my enslavers. I could regard them in no other light than a band of successful robbers, who had left their homes, and gone to Africa, and stolen us from our homes, and in a strange land reduced us to slavery. I loathed them as being the meanest as well as the most wicked of men. As I read and contemplated the subject, behold! that very discontentment which Master Hugh had predicted would follow my learning to read had already come, to torment and sting my soul to unutterable anguish. As I writhed under it, I would at times feel that learning to read had been a curse rather than a blessing. It had given me a view of my wretched condition, without the remedy. it opened my eyes to the horrible pit, but to no ladder upon which to get out. in moments of agony, I envied my fellow-slaves for their stupidity. I have often wished myself a beast. I preferred the condition of the meanest reptile to my own. Any thing, no matter what, to get rid of thinking! It was this everlasting thinking of my condition that tormented me. There was no getting rid of it. It was pressed upon me by every object within sight or hearing, animate or inanimate. The silver trump of freedom had roused my soul to eternal wakefulness. Freedom now appeared, to disappear no more forever. It was heard in every sound and seen in every thing. It was ever present to torment me with a sense of my wretched condition. I saw nothing without seeing it, I heard nothing without hearing it, and felt nothing without feeling it. It looked from every star, it smiled in every calm, breathed in every wind, and moved in every storm.

In this stage, which I refer to as emotional slavery, we believe ourselves responsible for the feelings of others. We think we must constantly strive to keep everyone happy. If they don’t appear happy, we feel responsible and compelled to do something about it. This can easily lead us to see the very people who are closest to us as burdens.

I love the smell of Waffle House; it's the smell of freedom, being on the open road and knowing that ninety percent of the people eating around you are also on that road. Truck driver's, road-trippers, hangovers--those who don't live that monotonous life of society slavery.

I understand we all have our differences. But while learning about history I've read about white people coming together, Jews coming together, Spanish coming together, different cultures and religions understanding and coming together despite their differences. Slavery was never something that shocked me. What shocks me is how black people have not yet overcome the odds and we're such strong smart people. Why we can't just stand together?

Jazz music itself is an example of changing poison into medicine. African Americans created jazz, a great medicine for people’s hearts, out of the poisonous experience of slavery. Jazz developed from African culture, gospel music, and blues to lift up the spirits of oppressed people, and now it brings joy to people the world over.

Only by acknowledging the full extent of slavery's full grip on U.S. Society - its intimate connections to present day wealth and power, the depth of its injury to black Americans, the shocking nearness in time of its true end - can we reconcile the paradoxes of current American life.

The “pursuit of happiness” is such a key element of the “American (ideological) dream” that one tends to forget the contingent origin of this phrase: “We holds these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.” Where did the somewhat awkward “pursuit of happiness” come from in this famous opening passage of the US Declaration of Independence? The origin of it is John Locke, who claimed that all men had the natural rights of life, liberty, and property— the latter was replaced by “the pursuit of happiness” during negotiations of the drafting of the Declaration, as a way to negate the black slaves’ right to property.

The first time he had taken the massa to one of these "high-falutin' to-dos," as Bell called them, Kunta had been all but overwhelmed by conflicting emotions: awe, indignation, envy, contempt, fascination, revulsion—but most of all a deep loneliness and melancholy from which it took him almost a week to recover. He couldn't believe that such incredible wealth actually existed, that people really lived that way. It took him a long time, and a great many more parties, to realize that they didn't live that way, that it was all strangely unreal, a kind of beautiful dream the white folks were having, a lie they were telling themselves: that goodness can come from badness, that it's possible to be civilized with one another without treating as human beings those whose blood, sweat, and mother's milk made possible the life of privilege they led.

As it devises its own system, the Qur’an takes pains to explain its reasoning. For example, the admonition against indulging in alcohol and gambling is justified by the “immense social harm” both can cause, especially the ripple effect of damage to others via drunken violence and crippling debt (addicts in Arabia often sold their own children into slavery to repay debts).

… what I’m saying is that if we and all the other species on earth are the only life forms in the universe and if there are no gods and let’s face it apart from a few tired scrolls written 300 years after the death of Jesus and his disciples there is no actual proof of a God or gods then we, the humans, who are meant to be at the height of the evolutionary tree, are in fact at the bottom because no other species on this planet is enslaved to the economy. Every other species is born free and lives free. We humans are born into economic slavery and life crippling debt.

I may be deemed superstitious, and even egotistical, in regarding this event as a special interposition of divine Providence in my favor. But I should be false to the earlierst sentiments of my soul, if I suppressed the opinion. I prefer to be true to myself, even at the hazard of incurring the ridicule of others, rather than to be false, and incur my own abhorrence. From my earliest recollection, I date the entertainment of a deep conviction that slavery would not always be able to hold me within its foul embrace; and in the darkest hours of my career in slavery, this living word of faith and spirit of hope departed not from me, but remained like ministering angels to cheer me through the gloom. This good spirit was from God, and to him I offer thanksgiving and praise.

We have men sold to build churches, women sold to support the gospel, and babes sold to purchase Bibles for the poor heathen, all for the glory of God and the good of souls. The slave auctioneer's bell and the church-going bell chime in with each other, and the bitter cries of the heart-broken slave are drowned in the religious shouts of his pious master. Revivals of religion and revivals in the slave trade go hand in hand.

Karsa reached down, gathered the skeletal figure into his arms, and then settled back. ‘I stepped over corpses on the way here,’ the Toblakai said. ‘People no one cared about, dying alone. In my barbaric village this would never happen, but here in this city, this civilized jewel, it happens all the time. (...) What is your name?’ ‘Munug.’ ‘Munug. This night – before I must rise and walk into the temple – I am a village. And you are here, in my arms. You will not die uncared for.’ ‘You – you would do this for me? A stranger?’ ‘In my village no one is a stranger – and this is what civilization has turned its back on. One day, Munug, I will make a world of villages, and the age of cities will be over. And slavery will be dead, and there shall be no chains – tell your god. Tonight, I am his knight.’ Munug’s shivering was fading. The old man smiled. ‘He knows.’ It wasn’t too much, to take a frail figure into one’s arms for those last moments of life. Better than a cot, or even a bed in a room filled with loved ones. Better, too, than an empty street in the cold rain. To die in someone’s arms – could there be anything more forgiving? Every savage barbarian in the world knew the truth of this.

Of course life has no point. If it had, man would not be free, he'd become a slave to that point and his life would be governed by completely new criteria: the criteria of slavery. Like an animal, the point of whose life is that life itself, the continuation of the species. An animal carries out its slavish activities because it can feel the point of its life instinctively. Therefore its sphere is restricted. Man, on the other hand, claims to aspire to the absolute.

Why do men want to kill the bodies of other men? Women don't want to kill the bodies of other women, by and large. As far as we know. Here are some traditional reasons: Loot. Territory. Lust for power. Hormones. Adrenaline high. Rage. God. Flag. Honor. Righteous anger. Revenge. Oppression. Slavery. Starvation. Defense of one's life. Love; or, a desire to protect the women and children. From what? From the bodies of other men. What men are most afraid of is not lions, not snakes, not the dark, not women. Not any more. What men are most afraid of is the body of another man. Men's bodies are the most dangerous thing on earth.

I add my oath of protection to the bone,' he said in a whisper. 'To you now and to any child you may bear in the future. I would trade no day I spend with you for a life of safe slavery. I accepted the post of Seeker of my own free will. And if Darken Rahl takes the whole world into madness, then we will die with a sword in our hands, not chains on our wings. We will not allow it to be easy for them to kill us; they will pay a high price. We will fight with our last breath if need be, and in our death, let us inflict a wound on him that will fester until it claims him.

What I have said respecting and against religion, I mean strictly to apply to the slaveholding religion of this land, and with no possible reference to Christianity proper; for, between the Christianity of this land, and the Christianity of Christ, I recognize the widest possible difference—so wide, that to receive the one as good, pure, and holy, is of necessity to reject the other as bad, corrupt, and wicked. To be the friend of the one, is of necessity to be the enemy of the other. I love the pure, peaceable, and impartial Christianity of Christ: I therefore hate the corrupt, slaveholding, women-whipping, cradle-plundering, partial and hypocritical Christianity of this land. Indeed, I can see no reason, but the most deceitful one, for calling the religion of this land Christianity.

I am writing this under an appreciable mental strain, since by tonight I shall be no more. Penniless, and at the end of my supply of the drug which alone makes life endurable, I can bear the torture no longer; and shall cast myself from this garret window into the squalid street below. Do not think from my slavery to morphine that I am a weakling or a degenerate. When you have read these hastily scrawled pages you may guess, though never fully realize, why it is that I must have forgetfulness or death.

I am opposed to animal welfare campaigns for two reasons. First, if animal use cannot be morally justified, then we ought to be clear about that, and advocate for no use. Although rape and child molestation are ubiquitous, we do not have campaigns for “humane” rape or “humane” child molestation. We condemn it all. We should do the same with respect to animal exploitation. Second, animal welfare reform does not provide significant protection for animal interests. Animals are chattel property; they are economic commodities. Given this status and the reality of markets, the level of protection provided by animal welfare will generally be limited to what promotes efficient exploitation. That is, we will protect animal interests to the extent that it provides an economic benefit.

History is ending because the dominator culture has led the human species into a blind alley, and as the inevitable chaostrophie approaches, people look for metaphors and answers. Every time a culture gets into trouble it casts itself back into the past looking for the last sane moment it ever knew. And the last sane moment we ever knew was on the plains of Africa 15,000 years ago rocked in the cradle of the Great Horned Mushroom Goddess before history, before standing armies, before slavery and property, before warfare and phonetic alphabets and monotheism, before, before, before. And this is where the future is taking us because the secret faith of the twentieth century is not modernism, the secret faith of the twentieth century is nostalgia for the archaic, nostalgia for the paleolithic, and that gives us body piercing, abstract expressionism, surrealism, jazz, rock-n-roll and catastrophe theory. The 20th century mind is nostalgic for the paradise that once existed on the mushroom dotted plains of Africa where the plant-human symbiosis occurred that pulled us out of the animal body and into the tool-using, culture-making, imagination-exploring creature that we are. And why does this matter? It matters because it shows that the way out is back and that the future is a forward escape into the past. This is what the psychedelic experience means. Its a doorway out of history and into the wiring under the board in eternity. And I tell you this because if the community understands what it is that holds it together the community will be better able to streamline itself for flight into hyperspace because what we need is a new myth, what we need is a new true story that tells us where we're going in the universe and that true story is that the ego is a product of pathology, and when psilocybin is regularly part of the human experience the ego is supressed and the supression of the ego means the defeat of the dominators, the materialists, the product peddlers. Psychedelics return us to the inner worth of the self, to the importance of the feeling of immediate experience - and nobody can sell that to you and nobody can buy it from you, so the dominator culture is not interested in the felt presence of immediate experience, but that's what holds the community together. And as we break out of the silly myths of science, and the infantile obsessions of the marketplace what we discover through the psychedelic experience is that in the body, IN THE BODY, there are Niagaras of beauty, alien beauty, alien dimensions that are part of the self, the richest part of life. I think of going to the grave without having a psychedelic experience like going to the grave without ever having sex. It means that you never figured out what it is all about. The mystery is in the body and the way the body works itself into nature. What the Archaic Revival means is shamanism, ecstacy, orgiastic sexuality, and the defeat of the three enemies of the people. And the three enemies of the people are hegemony, monogamy and monotony! And if you get them on the run you have the dominators sweating folks, because that means your getting it all reconnected, and getting it all reconnected means putting aside the idea of separateness and self-definition through thing-fetish. Getting it all connected means tapping into the Gaian mind, and the Gaian mind is what we're calling the psychedelic experience. Its an experience of the living fact of the entelechy of the planet. And without that experience we wander in a desert of bogus ideologies. But with that experience the compass of the self can be set, and that's the idea; figuring out how to reset the compass of the self through community, through ecstatic dance, through psychedelics, sexuality, intelligence, INTELLIGENCE. This is what we have to have to make the forward escape into hyperspace.

The cliche about prison life is that I am actually integrated into it, ruined by it, when my accommodation to it is so overwhelming that I can no longer stand or even imagine freedom, life outside prison, so that my release brings about a total psychic breakdown, or at least gives rise to a longing for the lost safety of prison life. The actual dialectic of prison life, however, is somewhat more refined. Prison in effect destroys me, attains a total hold over me, precisely when I do not fully consent to the fact that I am in prison but maintain a kind of inner distance towards it, stick to the illusion that ‘real life is elsewhere’ and indulge all the time in daydreaming about life outside, about nice things that are waiting for me after my release or escape. I thereby get caught in the vicious cycle of fantasy, so that when, eventually, I am released, the grotesque discord between fantasy and reality breaks me down. The only true solution is therefore fully to accept the rules of prison life and then, within the universe governed by these rules, to work out a way to beat them. In short, inner distance and daydreaming about Life Elsewhere in effect enchain me to prison, whereas full acceptance of the fact that I am really there, bound by prison rules, opens up a space for true hope.

But is life really worth so much? Let us examine this; it's a different inquiry. We will offer no solace for so desolate a prison house; we will encourage no one to endure the overlordship of butchers. We shall rather show that in every kind of slavery, the road of freedom lies open. I will say to the man to whom it befell to have a king shoot arrows at his dear ones [Prexaspes], and to him whose master makes fathers banquet on their sons' guts [Harpagus]: 'What are you groaning for, fool?... Everywhere you look you find an end to your sufferings. You see that steep drop-off? It leads down to freedom. You see that ocean, that river, that well? Freedom lies at its bottom. You see that short, shriveled, bare tree? Freedom hangs from it.... You ask, what is the path to freedom? Any vein in your body.

And as soon as you have renounced that aim of "surviving at any price" and gone where the calm and simple people go—then imprisonment begins to transform your former character in an astonishing way. To transform it in a direction most unexpected to you. And it would seem that in this situation feelings of malice, the disturbance of being oppressed, aimless hate, irritability, and nervousness ought to multiply. But you yourself do not notice how, with the impalpable flow of time, slavery nurtures in you the shoots of contradictory feelings. Once upon a time you were sharply intolerant. You were constantly in a rush. And you were constantly short of time. And now you have time with interest. You are surfeited with it, with its months and its years, behind you and ahead of you—and a beneficial calming fluid pours through your blood vessels—patience. You are acending... Formerly you never forgave anyone. You judged people without mercy. And you praised people with equal lack of moderation. And now an understanding mildness has become the basis of your uncategorical judgements. You have come to realize your own weakness—and you can therefore understand the weakness of others. And be astonished at another's strength. And wish to possess it yourself. The stones rustle beneath our feet. We are ascending... With the year, armor-plated restraint covers your heart and all your skin. You do not hasten to question and you do not hasten to answer. Your tongue has lost its flexible capability for easy oscillation. Your eyes do not flash over with gladness over good tidings, nor do they darken with grief. For you still have to verify whether that's how it is going to be. And you also have to work out—what is gladness and what is grief. And now the rule of your life is this: Do not rejoice when you have found, do not weep when you have lost. Your soul, which formerly was dry, now ripens with suffering. And even if you haven't come to love your neighbors in the Christian sense, you are at least learning to love those close to you.

An unbroken horse erects his mane, paws the ground and starts back impetuously at the sight of the bridle; while one which is properly trained suffers patiently even whip and spur: so savage man will not bend his neck to the yoke to which civilised man submits without a murmur, but prefers the most turbulent state of liberty to the most peaceful slavery. We cannot therefore, from the servility of nations already enslaved, judge of the natural disposition of mankind for or against slavery; we should go by the prodigious efforts of every free people to save itself from oppression. I know that the former are for ever holding forth in praise of the tranquillity they enjoy in their chains, and that they call a state of wretched servitude a state of peace: miserrimam servitutem pacem appellant. But when I observe the latter sacrificing pleasure, peace, wealth, power and life itself to the preservation of that one treasure, which is so disdained by those who have lost it; when I see free-born animals dash their brains out against the bars of their cage, from an innate impatience of captivity; when I behold numbers of naked savages, that despise European pleasures, braving hunger, fire, the sword and death, to preserve nothing but their independence, I feel that it is not for slaves to argue about liberty.

The story of liberalism, as liberals tell it, is rather like the legend of St. George and the dragon. After many centuries of hopelessness and superstition, St. George, in the guise of Rationality, appeared in the world somewhere about the sixteenth century. The first dragons upon whom he turned his lance were those of despotic kingship and religious intolerance. These battles won, he rested for a time, until such questions as slavery, or prison conditions, or the state of the poor, began to command his attention. During the nineteenth century, his lance was never still, prodding this way and that against the inert scaliness of privilege, vested interest, or patrician insolence. But, unlike St. George, he did not know when to retire. The more he succeeded, the more he became bewitched with the thought of a world free of dragons, and the less capable he became of ever returning to private life. He needed his dragons. He could only live by fighting for causes—the people, the poor, the exploited, the colonially oppressed, the underprivileged and the underdeveloped. As an ageing warrior, he grew breathless in his pursuit of smaller and smaller dragons—for the big dragons were now harder to come by.

I have sometimes thought that the mere hearing of those songs would do more to impress some minds with the horrible character of slavery, than the reading of whole volumes of philosophy on the subject could do. I did not, when a slave, understand the deep meaning of those rude and apparently incoherent songs. I was myself within the circle; so that I neither saw nor heard as those without might see and hear. They told a tale of woe which was then altogether beyond my feeble comprehension; they were tones loud, long, and deep; they breathed the prayer and complaint of souls boiling over with bitterest anguish. Every tone was a testimony against slavery, and a prayer to God for deliverance from chains. The hearing of those wild notes always depressed my spirit, and filled me with ineffable sadness. I have frequently found myself in tears while hearing them. The mere recurrence to those songs, even now, afflicts me; and while I am writing these lines, an expression of feeling has already found its way down my cheek. To those songs I trace my first glimmering conception of the dehumanizing character of slavery. I can never get rid of that conception. Those songs still follow me, to deepen my hatred of slavery, and quicken my sympathies for my brethren in bonds. If any one wishes to be impressed with the soul-killing effects of slavery, let him go to Colonel Lloyd's plantation, and, on allowance-day, place himself in the deep pine woods, and there let him, in silence, analyze the sounds that shall pass through the chambers of his soul, - and if he is not thus impressed, it will only be because "there is no flesh in his obdurate heart." I have often been utterly astonished, since I came to the north, to find persons who could speak of the singing, among slaves, as evidence of their contentment and happiness. It is impossible to conceive of a greater mistake. Slaves sing most when they are most unhappy. The songs of the slave represent the sorrows of his heart; and he is relieved by them, only as an aching heart is relieved by its tears. At least, such is my experience. I have often sung to drown my sorrow, but seldom to express my happiness. Crying for joy, and singing for joy, were alike uncommon to me while in the jaws of slavery. The singing of a man cast away upon a desolate island might be as appropriately considered as evidence of contentment and happiness, as the singing of a slave; the songs of the one and of the other are prompted by the same emotion.

within the capitalist system all methods for raising the social productiveness of labour are brought about at the cost of the individual labourer; all means for the development of production transform themselves into means of domination over, and exploitation of, the producers; they mutilate the labourer into a fragment of a man, degrade him to the level of an appendage of a machine, destroy every remnant of charm in his work and turn it into a hated toil; they estrange from him the intellectual potentialities of the labour process in the same proportion as science is incorporated in it as an independent power; they distort the conditions under which he works, subject him during the labour process to a despotism the more hateful for its meanness; they transform his life-time into working-time, and drag his wife and child beneath the wheels of the Juggernaut of capital. But all methods for the production of surplus-value are at the same time methods of accumulation; and every extension of accumulation becomes again a means for the development of those methods. It follows therefore that in proportion as capital accumulates, the lot of the labourer, be his payment high or low, must grow worse. The law, finally, that always equilibrates the relative surplus population, or industrial reserve army, to the extent and energy of accumulation, this law rivets the labourer to capital more firmly than the wedges of Vulcan did Prometheus to the rock. It establishes an accumulation of misery, corresponding with accumulation of capital. Accumulation of wealth at one pole is, therefore, at the same time accumulation of misery, agony of toil slavery, ignorance, brutality, mental degradation, at the opposite pole, i.e., on the side of the class that produces its own product in the form of capital.

If there is no extant God and no extant gods, no good and no evil, no right and no wrong, no meaning and no purpose: if there are no values that are inherently valuable; no justice that is ultimately justifiable; no reasoning that is fundamentally rational, then there is no sane way to choose between science, religion, racism, philosophy, nationalism, art, conservatism, nihilism, liberalism, surrealism, fascism, asceticism, egalitarianism, subjectivism, elitism, ismism. If reason is incapable of deducing ultimate, non-arbitrary human ends, and nothing can be judged as ultimately more important than anything else, then freedom is equal to slavery; cruelty is equal to kindness; love is equal to hate; war is equal to peace; dignity is equal to contempt; destruction is equal to creation; life is equal to death and death is equal to life. Nihilism represents the ultimate logical conclusion of our great values and ideals- because we must experience nihilism before we can find out what value these "values" really had.

I am in this same river. I can't much help it. I admit it: I'm racist. The other night I saw a group (or maybe a pack?) or white teenagers standing in a vacant lot, clustered around a 4x4, and I crossed the street to avoid them; had they been black, I probably would have taken another street entirely. And I'm misogynistic. I admit that, too. I'm a shitty cook, and a worse house cleaner, probably in great measure because I've internalized the notion that these are woman's work. Of course, I never admit that's why I don't do them: I always say I just don't much enjoy those activities (which is true enough; and it's true enough also that many women don't enjoy them either), and in any case, I've got better things to do, like write books and teach classes where I feel morally superior to pimps. And naturally I value money over life. Why else would I own a computer with a hard drive put together in Thailand by women dying of job-induced cancer? Why else would I own shirts mad in a sweatshop in Bangladesh, and shoes put together in Mexico? The truth is that, although many of my best friends are people of color (as the cliche goes), and other of my best friends are women, I am part of this river: I benefit from the exploitation of others, and I do not much want to sacrifice this privilege. I am, after all, civilized, and have gained a taste for "comforts and elegancies" which can be gained only through the coercion of slavery. The truth is that like most others who benefit from this deep and broad river, I would probably rather die (and maybe even kill, or better, have someone kill for me) than trade places with the men, women, and children who made my computer, my shirt, my shoes.

1. That reason is a gift of God and that we should believe in its ability to comprehend the world. 2. That they have been wrong who undermined confidence in reason by enumerating the forces that want to usurp it: class struggle, libido, will to power. 3. That we should be aware that our being is enclosed within the circle of its perceptions, but not reduce reality to dreams and the phantoms of the mind. 4. That truth is a proof of freedom and that the sign of slavery is the lie. 5. That the proper attitude toward being is respect and that we must, therefore, avoid the company of people who debase being with their sarcasm, and praise nothingness. 6. That, even if we are accused of arrogance, it is the case that in the life of the mind a strict hierarchy is necessary. 7. That intellectuals in the twentieth century were afflicted with the habit of baratin, i.e., irresponsible jabber. 8. That in the hierarchy of human activities the arts stand higher than philosophy, and yet bad philosophy can spoil art. 9. That the objective truth exists; namely, out of two contrary assertions, one is true, one false, except in strictly defined cases when maintaining contradiction is legitimate. 10. That quite independently of the fate of religious denominations we should preserve a "philosophical faith," i.e., a belief in transcendence as a measure of humanity. 11. That time excludes and sentences to oblivion only those works of our hands and minds which prove worthless in raising up, century after century, the huge edifice of civilization. 12. That in our lives we should not succumb to despair because of our errors and our sins, for the past is never closed down and receives the meaning we give it by our subsequent acts.

So long as we have wage slavery," answered Schliemann, "it matters not in the least how debasing and repulsive a task may be, it is easy to find people to perform it. But just as soon as labor is set free, then the price of such work will begin to rise. So one by one the old, dingy, and unsanitary factories will come down— it will be cheaper to build new; and so the steamships will be provided with stoking machinery , and so the dangerous trades will be made safe, or substitutes will be found for their products. In exactly the same way, as the citizens of our Industrial Republic become refined, year by year the cost of slaughterhouse products will increase; until eventually those who want to eat meat will have to do their own killing— and how long do you think the custom would survive then?— To go on to another item— one of the necessary accompaniments of capitalism in a democracy is political corruption; and one of the consequences of civic administration by ignorant and vicious politicians, is that preventable diseases kill off half our population. And even if science were allowed to try, it could do little, because the majority of human beings are not yet human beings at all, but simply machines for the creating of wealth for others. They are penned up in filthy houses and left to rot and stew in misery, and the conditions of their life make them ill faster than all the doctors in the world could heal them; and so, of course, they remain as centers of contagion , poisoning the lives of all of us, and making happiness impossible for even the most selfish. For this reason I would seriously maintain that all the medical and surgical discoveries that science can make in the future will be of less importance than the application of the knowledge we already possess, when the disinherited of the earth have established their right to a human existence.

When a person dies, they cross over from the realm of freedom to the realm of slavery. Life is freedom, and dying is a gradual denial of freedom. Consciousness first weakens and then disappears. The life-processes – respiration, the metabolism, the circulation – continue for some time, but an irrevocable move has been made towards slavery; consciousness, the flame of freedom, has died out. The stars have disappeared from the night sky; the Milky Way has vanished; the sun has gone out; Venus, Mars and Jupiter have been extinguished; millions of leaves have died; the wind and the oceans have faded away; flowers have lost their colour and fragrance; bread has vanished; water has vanished; even the air itself, the sometimes cool, sometimes sultry air, has vanished. The universe inside a person has ceased to exist. This universe is astonishingly similar to the universe that exists outside people. It is astonishingly similar to the universes still reflected within the skulls of millions of living people. But still more astonishing is the fact that this universe had something in it that distinguished the sound of its ocean, the smell of its flowers, the rustle of its leaves, the hues of its granite and the sadness of its autumn fields both from those of every other universe that exists and ever has existed within people, and from those of the universe that exists eternally outside people. What constitutes the freedom, the soul of an individual life, is its uniqueness. The reflection of the universe in someone's consciousness is the foundation of his or her power, but life only becomes happiness, is only endowed with freedom and meaning when someone exists as a whole world that has never been repeated in all eternity. Only then can they experience the joy of freedom and kindness, finding in others what they have already found in themselves.

You are loosed from your moorings, and are free; I am fast in my chains, and M a slave! You move merrily before the gentle gale, and I sadly before the bloody whip! You are freedoms swift winged angels, that fly around the world; I am confined in the bands of iron! O that I were free! O, that if I were on one of your gallant decks, under your protecting wing! Alas! Betwixt me and you, the turbid waters roll. Go on, go on. O, that I could also go! Could I but swim! If I could fly! O, why was I born a man, of whom to make a brute! The glad ship is gone; she hides in the dim distance. I am left in the hottest hell of unending slavery. O God, save me! God, deliver me! Let me be free! Is there any God! Why am I a slave? I will run away. I will not stand. Get caught, or clear, I'll try it. I had as well die with ague as the fever. I have only one life to lose. I had as well be killed running as die standing. Only think of it; 100 miles straight north, and I am free! Try it? Yes! God is helping me, I will. It cannot be that I shall live and die a slave. I will take to the water. This is very bay shall yet bear me into freedom. The steamboats steered in the Northeast course from Northpoint. I will do the same; and when I get to the head of the bay, I will turn my canoe adrift, and walked straight through Delaware into Pennsylvania. When I get there, I shall not be required to have a pass; I can travel without being disturbed. Let but the first opportunity offer, and, come what will, I am off. Meanwhile, I will try to bear up under the yoke. I am not the only slave in the world. Why should I be free? I can bear as much as any of them. Besides I am but a boy, and all boys are bound to some one. It may be that my misery and slavery will only increase the happiness when I get free there is a better day coming. [62 – 63]