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, ...

by Ottobah Cugoano

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British Library

T050177

With a half-title.

printed in the year, 1787. [4], iv,148p.; 8°

162 pages, Paperback

First published March 31, 1787

About the author

Quobna 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). Later working for artists Richard and Maria Cosway, he became acquainted with British political and cultural figures. He joined the Sons of Africa, African abolitionists in England.

Reviews

[Abigail · Rating 5 out of 5]

This was never going to be a light read, and aside from the significance of Cugoano being one of a handful of Black-British writers of the 18th century, this text might not have such a broad appeal. It feels like part essay, part sermon, and Cugoano says some stuff that wouldn't just ruffle the feathers of his contemporary readers, but many modern ones too: employing heavy use of theological argument, Cugoano argues in favour of the death penalty, and defends traditional slaving practices common throughout Europe, the Middle East and Africa for many centuries, like many Black writers of this period, he is very much in favour of missionary work.

This text is interesting for so many reasons. Firstly because of who is talking and how he's speaking. Cugoano is a Black man writing in a country where most are walking on eggshells, afraid of being accused of radicalism, and he guns for everyone, the slavers, the business owners, the upper classes, the middle classes, the ROYAL FAMILY - this guy is disgusted with the state of the nation, and he's going to tell you about it.

Secondly, this is as much a theological argument as it is an abolitionist argument. Through Cugoano we enter into a world of Christian debate that has perhaps been forgotten. Slavery and Christianity were, for a long time, considered perfectly compatible, and Cugoano doesn't argue against that - he explains that it is the industrialisation of slavery, taking innocent people (as opposed to prisoners of war and criminals) as slaves and the inhumane treatment of slaves that is fundamentally unchristian.

Lastly, this is a wonderful example of how to combine sentiment and logic in the construction of a written argument.

[Michael’ · Rating 1 out of 5]

Cugoano sets out to prove slavery is wrong. How does he doe this? He lists it with murder and robbery as “wickedness”. It is wicked because it is wicked. It is hard to disagree with this. I expected some more substance. So I’m disappointed.
Everything remains very abstract. Cugoano quickly tells the story of his enslavement. It has no emotional force. He doesn’t describe his life before or his enslavement. He just says his life was great, then terrible. He says slaves were badly abused. True enough. But how does this convince people who thought slaves were happy?
Cugoano repeats the commonplace that slavery is bad ad nauseam. He gives no insight as to why. I wanted to know the insights of a smart man with personal experience. Instead he talks about the Canaanites settling in Cornwall, about the state of his heart and about ..... nothing. In 30 pages, all he says in: slavery = bad.
If you want a taste, this is a typical sentence, though high in content:
“In this refpecft, inftead of the facred hiftory of the Ifraelitifh nation being made profitable to them, for doctrine, for reproof, for correction and for inftruction in righteoufnefs, as it was intended, and given to men for that purpofe; but, inftead thereof, the wars of the Ifraelites, the extirpation and fubjection of the Canaanites, and other tranfactions of that kind, are generally made ufe of by wicked men as precedents and pretences to encourage and embolden themfelves to commit cruelty and flavery on their fellow-creatures: and the mercilefs depredators, negociators, and enflavers of men, revert to the very ritual law of Mofes as a precedent for their barbarity, cruelty, and injuftice; which law, though devoid of any iniquity, as beaming a parallel allufion to other things signified thereby, can afford no precedent for their evil way, in any fhape or view : what was intended by it is fulfilled, and in no refpeft, or any thiug like it, can be repeated again, without tranfgreffing and breaking through every other injunction, precept, and command of the juft and tremendous law of God.”