Narrative of the Life of Henry Box Brownby Henry Box Brown
Memoir of escape from slavery by a man who hid inside a crate shipped from Richmond to Philadelphia. "Just as relevant now as it was 150 years ago." — Henry Louis Gates, Jr.
Memoir of escape from slavery by a man who hid inside a crate shipped from Richmond to Philadelphia. "Just as relevant now as it was 150 years ago." — Henry Louis Gates, Jr.
Read an Excerpt
Narrative of the Life of Henry Box Brown
By Henry Box Brown, Alison Daurio
Dover Publications, Inc.Copyright © 2015 Dover Publications, Inc.
All rights reserved.
I was born about forty-five miles from the city of Richmond, in Louisa County, in the year 1815. I entered the world a slave — in the midst of a country whose most honoured writings declare that all men have a right to liberty — but had imprinted upon my body no mark which could be made to signify that my destiny was to be that of a bondman. Neither was there any angel stood by, at the hour of my birth, to hand my body over, by the authority of heaven, to be the property of a fellow-man; no, but I was a slave because my countrymen had made it lawful, in utter contempt of the declared will of heaven, for the strong to lay hold of the weak and to buy and to sell them as marketable goods. Thus was I born a slave; tyrants — remorseless, destitute of religion and every principle of humanity — stood by the couch of my mother and as I entered into the world, before I had done anything to forfeit my right to liberty, and while my soul was yet undefiled by the commission of actual sin, stretched forth their bloody arms and branded me with the mark of bondage, and by such means I became their own property. Yes, they robbed me of myself before I could know the nature of their wicked arts, and ever afterwards — until I forcibly wrenched myself from their hands — did they retain their stolen property.
My father and mother of course, were then slaves, but both of them are now enjoying such a measure of liberty, as the law affords to those who have made recompense to the tyrant for the right of property he holds in his fellow-man. It was not my fortune to be long under my mother's care; but I still possess a vivid recollection of her affectionate oversight. Such lessons as the following she would frequently give me. She would take me upon her knee and, pointing to the forest trees which were then stripped of their foliage by the winds of autumn, would say to me, my son, as yonder leaves are stripped from off the trees of the forest, so are the children of the slaves swept away from them by the hands of cruel tyrants; and her voice would tremble and she would seem almost choked with her deep emotion, while the tears would find their way down her saddened cheeks. On those occasions she fondly pressed me to her heaving bosom, as if to save me from so dreaded a calamity, or to feast on the enjoyments of maternal feeling while she yet retained possession of her child. I was then young, but I well recollect the sadness of her countenance, and the mournful sacredness of her words as they impressed themselves upon my youthful mind — never to be forgotten.
Mothers of the North! as you gaze upon the fair forms of your idolised little ones, just pause for a moment; how would you feel if you knew that at any time the will of a tyrant — who neither could nor would sympathise with your domestic feelings — might separate them for ever from your embrace, not to be laid in the silent grave "where the wicked cease from troubling and where the weary are at rest," but to live under the dominion of tyrants and avaricious men, whose cold hearts cannot sympathise with your feelings, but who will mock at any manifestation of tenderness, and scourge them to satisfy the cruelty of their own disposition; yet such is the condition of hundreds of thousands of mothers in the southern states of America.
My mother used to instruct me in the principles of morality according to her own notion of what was good and pure; but I had no means of acquiring proper conception of religion in a state of slavery, where all those who professed to be followers of Jesus Christ evinced more of the disposition of demons than of men; and it is really a matter of wonder to me now, considering the character of my position that I did not imbibe a strong and lasting hatred of every thing pertaining to the religion of Christ. My lessons in morality were of the most simple kind. I was told not to steal, not to tell lies, and to behave myself in a becoming manner towards everybody. My mother, although a slave, took great delight in watching the result of her moral training in the character of my brother and myself, whilst — whether successful or unsuccessful in the formation of superior habits in us it is not for me to say — there were sown for her a blissful remembrance in the minds of her children, which will be cherished, both by the bond and the free, as long as life shall last.
As a specimen of the religious knowledge of the slave, I may here state what were my impressions in regard to my master; assuring the reader that I am not joking but stating what were the opinions of all the slaves' children on my master's plantation, so that some judgment may be formed of the care which was taken of our religious instruction. I really believed my old master was Almighty God, and that the young master was Jesus Christ! The reason of this error seems to have been that we were taught to believe thunder to be the voice of God, and when it was about to thunder my old master would approach us, if we were in the yard, and say, all you children run into the house now, for it is going to thunder; and after the thunder storm was over he would approach us smilingly and say "what a fine shower we have had," and bidding us look at the flowers would observe how prettily they appeared; we children seeing this so frequently, could not avoid the idea that it was he that thundered and made the rain to fall, in order to make his flowers look beautiful, and I was nearly my eight years of age before I got rid of this childish superstition. Our master was uncommonly kind (for even a slaveholder may be kind) and as he moved about in his dignity he seemed like a god to us, but not withstanding his kindness although he knew very well what superstitious notions we formed of him, he never made the least attempt to correct our erroneous impression, but rather seemed pleased with the reverential feelings which we entertained towards him. All the young slaves called his son saviour and the manner in which I was undeceived was as follows. — One Sabbath after preaching time my mother told my father of a woman who wished to join the church. She had told the preacher that she had been baptised by one of the slaves at night — a practice which is quite common. After they went from their work to the minister he asked her if she believed that our Saviour came into the world and had died for the sins of men? And she said "yes." I was listening anxiously to the conversation, and when my mother had finished, I asked her if my young master was not the saviour whom the woman said was dead? She said he was not, but it was our Saviour in heaven. I then asked her if there was a saviour there too; when she told me that young master was not our Saviour; — which astonished me very much. I then asked her if old master was not he? to which she replied he was not, and began to instruct me more fully in reference to the God of heaven. After this I believed there was a God who ruled the world, but I did not previously entertain the least idea of any such Being; and however dangerous my former notions were, they were not at all out of keeping with the blasphemous teachings of the hellish system of slavery.
One of my sisters became anxious to have her soul converted, and for this purpose had the hair cut from her head, because it is a notion which prevails amongst the slaves, that unless the hair be cut the soul cannot be converted. My mother reproved her for this and told her that she must pray to God who dwelled in heaven, and who only could convert her soul; and said if she wished to renounce the sins of the world she should recollect that it was not by outside show, such as the cutting of the hair, that God measured the worthi- or unworthiness of his servants. "Only ask of God," she said, "with an humble heart, forsaking your sins in obedience to his divine commandment, and whatever mercy is most fitting for your condition he will graciously bestow."
While quite a lad my principal employment was waiting upon my master and mistress, and at intervals taking lessons in the various kinds of work which was carried on the plantation: and I have often, there — where the hot sun sent forth its scorching rays upon my tender head — looked forward with dismay to the time when I, like my fellow slaves, should be driven by the taskmaster's cruel lash, to separate myself from my parents and all my present associates, to toil without reward and to suffer cruelties, as yet unknown. The slave has always the harrowing idea before him — however kindly he may be treated for the time being — that the auctioneer may soon set him up for public sale and knock him down as the property of the person who, whether man or demon, would pay his master the greatest number of dollars for his body.CHAPTER 2
My brother and myself were in the habit of carrying grain to the mill a few times in the year, which was the means of furnishing us with some information respecting other slaves, otherwise we would have known nothing whatever of what was going on anywhere in the world, expecting on our master's plantation. The mill was situated at a distance of about twenty miles from our residence, and belonged to one Colonel Ambler, in Yansinville county. On these occasions we used to acquire some little knowledge of what was going on around us, and we neglected no opportunity of making ourselves acquainted with the condition of other slaves.
On one occasion, while waiting for grain, we entered a house in the neighborhood, and while resting ourselves there, we saw a number of forlorn looking beings pass the door, and as they passed we noticed they gazed earnestly upon us; afterwards about fifty did the very same, and we heard some of them remarking that we had shoes, vests, and hats. We felt a desire to talk with them, and, accordingly after receiving some bread and meat from the mistress of the house we followed those abject beings to their quarters, and such a sight we had never witnessed before, as we had always lived on our master's plantation, and this was the first of our journeys to the mill. These Slaves were dressed in shirts made of coarse bagging such as coffee sacks are made from, and some kind of light substance for pantaloons, and this was all their clothing! They had no shoes, hats, vests, or coats, and when my brother spoke of their poor clothing they said they had never before seen colored persons dressed as we were; they looked very hungry, and we divided our bread and meat among them. They said they never had any meat given them by their master. My brother put various questions to them, such as if they had wives? did they go to church? &c., they said they had wives, but were obliged to marry persons who worked on the same plantation, as the master would not allow them to take wives from other plantations, consequently they were all related to each other, and the master obliged them to marry their relatives or to remain single. My brother asked one of them to show him his sister: — he said he could not distinguish them from the rest, as they were all his sisters. Although the slaves themselves entertain considerable respect for the law of marriage as a moral principle, and are exceedingly well pleased when they can obtain the services of a minister in the performance of the ceremony, yet the law recognizes no right in slaves to marry at all. The relation of husband and wife, parent and child, only exists by the toleration of their master, who may insult the slave's wife, or violate her person at any moment, and there is no law to punish him for what he has done. Now this not only may be as I have said, but it actually is the case to an alarming extent; and it is my candid opinion, that one of the strongest motives which operate upon the slave-holders in inducing them to maintain their iron grasp upon the unfortunate slaves, is because it gives them such unlimited control over the person of their female slaves. The greater part of slave-holders are licentious men, and the most respectable and kind masters keep some of these slaves as mistresses. It is for their pecuniary interest to do so, as their progeny is equal to so many dollars and cents in their pockets, instead of being a source of expense to them, as would be the case, if their slaves were free. It is a horrible idea, but it is no less true, that no slave husband has any certainty whatever of being able to retain his wife a single hour; neither has any wife any more certainty of her husband their fondest affection may be utterly disregarded, and their devoted attachment cruelly ignored at any moment a brutal slave-holder may think fit.
The slaves on Col. Ambler's plantation were never allowed to attend church, but were left to manage their religious affairs in their own way. An old slave whom they called John, decided on their religious profession and would baptize the approved parties during the silent watches of the night, while their master was asleep. We might have got information on many things from these slaves of Col. Ambler, but, while we were thus engaged, we perceived the overseer directing his steps towards us like a bear for its prey: we had however, time to ask one of them if they were ever whipped? to which he replied that not a day passed over their heads without some of them being brutally punished; "and" said he "we shall have to suffer for this talk with you. It was but this morning," he continued, "that many of us were severely whipped for having been baptized the night before!" After we left them we heard the screams of these poor creatures while they were suffering under the blows of the hard treatment received from the overseers, for the crime, as we supposed, of talking with us. We felt thankful that we were exempted from such treatment, but we had no certainty that we should not, ere long be placed in a similar position.
On returning to the mill we met a young man, a relation of the owner of this plantation, who for some time had been eyeing us very attentively. He at length asked us if we had ever been whipped? and when I told him we had not, he replied, "well neither of you will ever be of any value." He expressed a good deal of surprise that we were allowed to wear hats and shoes, supposing that slaves had no business to wear such clothing as their master wore. We had carried our fishing lines with us and requested the privilege of fishing in his stream, which he roughly denied us, saying "we do not allow niggers to fish." Nothing daunted, however, by the rebuff, my brother went to another place, where, without asking permission of any one, he succeeded in obtaining a plentiful supply of fish and on returning, the young slave-holder seemed to be displeased at our success, but, knowing that we caught them in a stream which was not under his control, he said nothing. He knew that our master was a rich slave-holder and, probably, he guessed from our appearance that we were favorites of his, so perhaps he was somewhat induced, from that consideration, to let us alone, at any rate he did not molest us any more.
We afterwards carried our corn to a mill belonging to a Mr. Bullock, only about ten miles distant from our plantation. This man was very kind to us; if we were late at night he would take us into his house, give us beds to sleep upon, and take charge of our horses. He would even carry our grain himself into the mill; and he always furnished us in the morning with a good breakfast. We were rather astonished, for some time, that this man was so kind to us — and, in this respect, so different from the other miller — until we learned that he was not a slaveholder. This miller allowed us to catch as many fishes as we chose, and even furnished us with fishing implements when we had money for only very imperfect ones, of our own.
While at this mill we became acquainted with a coloured man from a northern part of the country; and as our desire was strong to learn how our brethren fared in other places, we questioned him respecting his treatment. He complained much of his hard fate; he said he had a wife and one child, and begged for some of our fish to carry to his wife, which we gladly gave him. He told us he had just sent a few hickory nuts to market for which he had received thirty-six cents, and that he had given the money to his wife, to furnish her with some little articles of comfort.
Excerpted from Narrative of the Life of Henry Box Brown by Henry Box Brown, Alison Daurio. Copyright © 2015 Dover Publications, Inc.. Excerpted by permission of Dover Publications, Inc..
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.
Meet the Author
Richard Newman is the Fellows and Research Officer at the W.E.B. DuBois Institute for Afro-American Research at Harvard. He is the editor of Everybody Say Freedom: Everything You Need to Know About African-American History and Go Down, Moses: Celebrating the African-American Spiritual. Henry Louis Gates, Jr. is the W.E.B. DuBois Professor of the Humanities, Chair of Afro-American Studies, and Director of the W.E.B. DuBois Institute for Afro-American Research at Harvard. He is the author of several books, including The Signifying Monkey.
and post it to your social network
Most Helpful Customer Reviews
See all customer reviews >