
Regarding John Brown, address at the 14th anniversary of Storer College http://www.wvculture.org/history/jbexhibit/bbspr05-0032.html (30 May 1881)
1880s, Address at the Anniversary of Storer College (1881)
Regarding John Brown, as quoted in A Lecture On John Brown http://memory.loc.gov/cgi-bin/ampage?collId=mfd&fileName=22/22002/22002page.db&recNum=9&tempFile=./temp/~ammem_rvc6&filecode=mfd&next_filecode=mfd&prev_filecode=mfd&itemnum=2&ndocs=32
Regarding John Brown, address at the 14th anniversary of Storer College http://www.wvculture.org/history/jbexhibit/bbspr05-0032.html (30 May 1881)
1880s, Address at the Anniversary of Storer College (1881)
As quoted in Lies My Teacher Told Me: Everything Your American History Textbook Got Wrong https://books.google.com/books?id=5m2_xeJ4VdwC&printsec=frontcover&dq=lies+my+teacher+told+me&hl=en&sa=X&ei=dV39VNWyPMmWgwTN14JQ&ved=0CCwQ6AEwAA#v=snippet&q=maltreated&f=false (2008), p. 193
2000s, 2007, Lies My Teacher Told Me: Everything Your American History Textbook Got Wrong (2007)
Context: Ideas made the opposite impact in the Confederacy. Ideological contradictions afflicted the slave system even before the war began. John Brown knew the masters secretly feared their slaves might revolt, even as they assured abolitionists that slaves really liked slavery. One reason his Harpers Ferry raid prompted such an outcry in the South was that slave owners feared their slaves might join him. Yet their condemnations of Brown and the 'Black Republicans' who financed him did not persuade Northern moderates but only pushed them toward the abolitionist camp. After all, if Brown was truly dangerous, as slave owners claimed, then slavery was truly unjust. Happy slaves would never revolt... White Southerners founded the Confederacy on the ideology of white supremacy. Confederate soldiers on their way to Antietam and Gettysburg, their two main forays into Union states, put this ideology into practice: they seized scores of free black people in Maryland and Pennsylvania and sold them south into slavery. Confederates maltreated black Union troops when they captured them.
Quoted from Lal, K. S. (1999). Theory and practice of Muslim state in India. New Delhi: Aditya Prakashan. Chapter 4
Travels in Asia and Africa (Rehalã of Ibn Battûta)
“His plan? To pass out weapons to slaves, so they could overthrow their masters. Suicide.”
God Bless You, Dr. Kevorkian (1999)
“I freed a thousand slaves. I could have freed a thousand more if only they knew they were slaves.”
Attributed to Tubman in Dorothy Winbush Riley, My Soul Looks Back 'Less I Forget https://books.google.com/books?id=KpcLAQAAMAAJ&focus=searchwithinvolume&q=%22c.+1865%22 p. 148 (1993). Riley gives a date of "c. 1865" but offers no citation. No source from earlier than 1993 is known. Quoted in Africana: The Encyclopedia of the African and African American Experience (1999) by Henry Louis Gates and Kwame Anthony Appiah, p. 299. Tubman specialists like Jean H. Humez and Kate Clifford Larson deem this one completely spurious. See "Bogus Tubman," by Steve Perisho http://liberlocorumcommunium.blogspot.com/2014/03/bogus-tubman-i-freed-thousands-of.html.<!-- Someone cited this as being in Harriet, The Moses of Her People (1886) by Sarah H. Bradford, but it does not occur in the editions available online. -->
Disputed
Variant: I freed thousands of slaves. I could have freed thousands more, if they had known they were slaves.
The Progress of Fifty Years (1893)
Context: The anti-slavery cause had come to break stronger fetters than those that held the slave. The idea of equal rights was in the air. The wail of the slave, his clanking fetters, his utter need, appealed to everybody. Women heard. Angelina and Sara Grimki and Abby Kelly went out to speak for the slaves. Such a thing had never been heard of. An earthquake shock could hardly have startled the community more. Some of the abolitionists forgot the slave in their efforts to silence the women. The Anti-Slavery Society rent itself in twain over the subject. The Church was moved to its very foundation in opposition.
Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 550.
“The slave-holder claims the slave as his Property.”
A Human Being Cannot Be Justly Owned (1835)
Context: The slave-holder claims the slave as his Property. The very idea of a slave is, that he belongs to another, that he is bound to live and labor for another, to be another’s instrument, and to make another’s will his habitual law, however adverse to his own. Another owns him, and, of course, has a right to his time and strength, a right to the fruits of his labor, a right to task him without his consent, and to determine the kind and duration of his toil, a right to confine him to any bounds, a right to extort the required work by stripes, a right, in a word, to use him as a tool, without contract, against his will, and in denial of his right to dispose of himself, or to use his power for his own good. “A slave,” says the Louisiana code, “is in the power of the master to whom he belongs. The master may sell him, dispose of his person, his industry, his labor; he can do nothing, possess nothing, nor acquire any thing, but which must belong to his master.” “Slaves shall be deemed, taken, reputed, and adjudged,” say the South-Carolina laws, “to be chattels personal in the hands of their masters, and possessions to all intents and purposes whatsoever.” Such is slavery, a claim to man as property. Now this claim of property in a human being is altogether false, groundless. No such right of man in man can exist. A human being cannot be justly owned. To hold and treat him as property is to inflict a great wrong, to incur the guilt of oppression.