Ottobah Cugoano

Ottobah Cugoano, also known as John Stuart (c. 1757 – after 1791), was an African abolitionist and natural rights philosopher from Ghana who was active in England in the latter half of the eighteenth century. Captured in present-day Ghana and sold into slavery at the age of 13, he was shipped to Grenada in the Lesser Antilles, where he worked on a plantation. In 1772 he was purchased by an English merchant who took him to England, where he was taught to read and write, and was freed following the ruling in the Somersett Case (1772).

Thoughts and Sentiments on the Evil of Slavery (1787)

 * Thoughts and sentiments on the evil and wicked traffic of the slavery: and commerce of the human species, humbly submitted to the inhabitants of Great-Britain, by Ottobah Cugoano


 * As to any other laws that slave-holders may make among themselves, as respecting slaves, they can be of no better kind, nor give them any better character, than what is implied in the common report—that there may be some honesty among thieves.
 * p. 4


 * The farther and wider that the discovery and knowledge of such an enormous evil, as the base and villainous treatment and slavery which the poor unfortunate Black People meet with, is spread and made known, the cry for justice, even virtue lifting up her voice, must rise the louder and higher, for the scale of equity and justice to be lifted up in their defence.
 * p. 19


 * Some pretend that the Africans, in general, are a set of poor, ignorant, dispersed, unsociable people; and that they think it no crime to sell one another, and even their own wives and children; therefore they bring them away to a situation where many of them may arrive to a better state than ever they could obtain in their own native country. This specious pretence is without any shadow of justice and truth, and, if the argument was even true, it could afford no just and warrantable matter for any society of men to hold slaves. But the argument is false; there can be no ignorance, dispersion, or unsociableness so found among them, which can be made better by bringing them away to a state of a degree equal to that of a cow or a horse.
 * p. 21


 * Slavery is an evil of the first magnitude, ... and contrary to all the genuine principles of Christianity, and yet carried on by men denominated thereby.
 * p. 24


 * In a Christian era, in a land where Christianity is planted, where every one might expect to behold the flourishing growth of every virtue, extending their harmonious branches with universal philanthropy wherever they came; but, on the contrary, almost nothing else is to be seen abroad but the bramble of ruffians, barbarians and slave-holders, grown up to a powerful luxuriance in wickedness. I cannot but wish, for the honor of Christianity, that the bramble grown up amongst them, was known to the heathen nations by a different name, for sure the depredators, robbers and ensnarers of men can never be Christians, but ought to be held as the abhorence of all men, and the abomination of all mankind.
 * p. 24


 * The holders of men in slavery ... cannot otherwise but expect in one day at last, to meet with the full stroke of the long suspended vengeance of heaven, when death will cut them down to a state as mean as that of the most abjected slave, and to a very eminent danger of a far more dreadful fate hereafter, when they have the just reward of their iniquities to meet with.
 * p. 25


 * What the light of nature, and the dictates of reason, when rightly considered, teach, is, that no man ought to enslave another; and some, who have been rightly guided thereby, have made noble defences for the universal natural rights and privileges of all men. But in this case, when the learned take neither revelation nor reason for their guide, they fall into as great, and worse errors, than the unlearned; for they only make use of that system of Divine wisdom, which should guide them into truth, when they can find or pick out any thing that will suit their purpose, or that they can pervert to such—the very means of leading themselves and others into error.
 * p. 29