Thank you, Michelle, for the following link.

I would encourage the reader interested in the subject to examine the site that hosted the text below. Everything in the following letter fits in the middle ground concerning the dozens of slave narratives I have read by blacks, mixed race people and whites. Essentially, the reader will note, tyranny all comes down to one group having weapons [a means of force] and the other having none. When modern people of free mind criticize African-Americans for looking to the government rather than themselves, it should be recalled that very few blacks were able to escape and stay free. Note that what Jourdan describes as an “escape,” was anything but. Rather it was a release of unarmed people from the clutches of one armed group by another armed group—a rescue by the military arm of the American State. Why shouldn’t his descendents look to the State for everything?

Many have commented that slavery must not have been too bad, since there were no walls or fences and one could literally run away, yet most chose not to. The reason for this is hinted at in the letter below, along with Jourdan’s affection for his master and his master’s family members, as they were probably related by blood. There were cases of slave families—white and black and mixed—being spilt up and we are told that this was common, even more than common, but a dedicated cruelty by inhuman slave masters. However, if a master could keep his finances in order, he would never split up a servant family, unless his wife demanded it out of jealousy for a slave woman or a bastard baby of his. The simple reason is that families provided hostages and getting an entire family out of bondage was almost impossible. So many servant men stayed in bondage when they could have run away. The same thing is true today. Of the hundred or so commentators on my site, only four use their name, two of these being retired men. The rest use aliases because they are afraid of losing the job that supports their family. Just as the bond servant of old was afraid of what would happen to his family if he ran away from the plantation, the wage slave of today—in our world of ideas—is afraid that a verbal rejection of the political correctness plantation will harm his family.

Things have not come full circle. Our freedoms are still far greater than a slave like Jourdan—although we do require the same travel passes and freedom papers to come and go from this 51-farm plantation, and even to travel within its borders. As hinted at in his letter, being unarmed is the crux of slavery, the man’s hostage family the insurance that he will remain enthralled.

On a final note, the concern with his older female relatives having been raped and his younger daughters raped in the future, is palpable. And here too, we have a modern corollary. Just like slave masters regularly permitted the younger men of their family—often cousins—to use the slave girls, our current masters in the media and politics encourage the rape of the women belonging to the productive middle class. The white middle class of today is equivalent to the slave class of the Plantation Era, in that they produce almost everything. The 2013 FBI numbers for interracial rape in America showed an astounding disparity, with black on white rapes over 10,000 and white on black rapes under 10. This was without accounting for the smaller black population. Now every month of the year the media whips up blacks into a racist frenzy, resulting in them openly hunting whites, who, in most places these hunts occur, are not permitted to carry weapons of defense.

In Europe, particularly in England, the disarmed white population must suffer the indignity of Muslim men kidnapping 12-14-year-old-girls in broad daylight, raping them for weeks and then dropping them off. Police have declined to arrest these men and prosecutors have declined to seek indictments. This is the kind of internal, state-sponsored, proxy terrorism that Jourdan and his family suffered, that much of Western Europe now suffers, and which America will suffer as soon as the population has been comprehensively disarmed. It is all a matter of building a slave nation, one injustice, one fear, at a time and then launching it once it has been defanged.

Finally, note that Jourdan signs his letter “from your old servant.” Current scholarship suggests that white servants were not slaves [even though they called themselves slaves] because they are historically designated as “servants” when, in fact, most black slaves were also referred to as servants or simply negroes, not slaves. The use of the term servant to designate an un-free “slave” originated with the 1611 King James Bible and was not altered until the late 1800s, by propagandists crafting the Founding Father mythos which depicted all white Americans as freely arriving pioneers seeking opportunity, when most of them came in chains.

I suggest the reader examine Jourdan’s letter [note that he is acting as a male head of household, a position largely denied black men today, under our current welfare state] with our current mob-attack, rape-based society in mind.

At the bottom I have placed links to the systemic rape of European women currently underway. The various European nations and law enforcement entities are taking different approaches to the problem. However, in England, where the American plantation and domestic slavery traditions were born, and which pioneered industrial wage slavery, the authorities have essentially sanctioned aggression against whites by Muslims and have cracked down hard on all attempts at white resistance, including verbal objections to Muslim violence. As a researcher obsessed with the origins, mechanics and eventual forms of enslavement, I am thrilled that Islam and England seem to be conjoining as one ethical entity. For in Islam, the vast religion that carries the Arabic term for submission, a religion in which everyman is a slave [examine male Islamic names for the syllables denoting slave or servant] enslavement is a sacred right, just as English laws passed between 1200 and 1700 sanctified enslavement and criminalized poverty. There is a deep love of servitude and sacral reverence for the enforcement of an un-free existence over a life of agency to be found in both Islamic and English history, that, to this writer’s mind, points to Postmodern Islamic England as the probable center of moral gravity for Hive Earth, for the final, beautiful erasure of individual identity and action and the hideous striving of those errant minds that fancy themselves possessed of a soul.

It is coming and to those who raise the Great London Mosque, it shall be a beautiful day indeed.

In 1864, after 32 long years in the service of his master, Jourdon Anderson and his wife, Amanda, escaped a life of slavery when Union Army soldiers freed them from the plantation on which they had been working so tirelessly. They grasped the opportunity with vigour, quickly moved to Ohio where Jourdon could find paid work with which to support his growing family, and didn’t look back. Then, a year later, shortly after the end of the Civil War, Jourdon received a desperate letter from Patrick Henry Anderson, the man who used to own him, in which he was asked to return to work on the plantation and rescue his ailing business.

Jourdon’s reply to the person who enslaved his family, dictated from his home on August 7th, is everything you could wish for, and quite rightly was subsequently reprinted in numerous newspapers. Jourdon Anderson never returned to Big Spring, Tennessee. He passed away in 1907, aged 81, and is buried alongside his wife who died six years later. Together they had a total of eleven children.

(This letter, along with 124 other fascinating pieces of correspondence, can be found in the bestselling book, Letters of Note. For more info, visit Books of Note; Image: A group of escaped slaves in Virginia in 1862, courtesy of the Library of Congress.)

Dayton, Ohio,

August 7, 1865

To My Old Master, Colonel P.H. Anderson, Big Spring, Tennessee

Sir: I got your letter, and was glad to find that you had not forgotten Jourdon, and that you wanted me to come back and live with you again, promising to do better for me than anybody else can. I have often felt uneasy about you. I thought the Yankees would have hung you long before this, for harboring Rebs they found at your house. I suppose they never heard about your going to Colonel Martin's to kill the Union soldier that was left by his company in their stable. Although you shot at me twice before I left you, I did not want to hear of your being hurt, and am glad you are still living. It would do me good to go back to the dear old home again, and see Miss Mary and Miss Martha and Allen, Esther, Green, and Lee. Give my love to them all, and tell them I hope we will meet in the better world, if not in this. I would have gone back to see you all when I was working in the Nashville Hospital, but one of the neighbors told me that Henry intended to shoot me if he ever got a chance.

I want to know particularly what the good chance is you propose to give me. I am doing tolerably well here. I get twenty-five dollars a month, with victuals and clothing; have a comfortable home for Mandy,—the folks call her Mrs. Anderson,—and the children—Milly, Jane, and Grundy—go to school and are learning well. The teacher says Grundy has a head for a preacher. They go to Sunday school, and Mandy and me attend church regularly. We are kindly treated. Sometimes we overhear others saying, "Them colored people were slaves" down in Tennessee. The children feel hurt when they hear such remarks; but I tell them it was no disgrace in Tennessee to belong to Colonel Anderson. Many darkeys would have been proud, as I used to be, to call you master. Now if you will write and say what wages you will give me, I will be better able to decide whether it would be to my advantage to move back again.

As to my freedom, which you say I can have, there is nothing to be gained on that score, as I got my free papers in 1864 from the Provost-Marshal-General of the Department of Nashville. Mandy says she would be afraid to go back without some proof that you were disposed to treat us justly and kindly; and we have concluded to test your sincerity by asking you to send us our wages for the time we served you. This will make us forget and forgive old scores, and rely on your justice and friendship in the future. I served you faithfully for thirty-two years, and Mandy twenty years. At twenty-five dollars a month for me, and two dollars a week for Mandy, our earnings would amount to eleven thousand six hundred and eighty dollars. Add to this the interest for the time our wages have been kept back, and deduct what you paid for our clothing, and three doctor's visits to me, and pulling a tooth for Mandy, and the balance will show what we are in justice entitled to. Please send the money by Adams's Express, in care of V. Winters, Esq., Dayton, Ohio. If you fail to pay us for faithful labors in the past, we can have little faith in your promises in the future. We trust the good Maker has opened your eyes to the wrongs which you and your fathers have done to me and my fathers, in making us toil for you for generations without recompense. Here I draw my wages every Saturday night; but in Tennessee there was never any pay-day for the negroes any more than for the horses and cows. Surely there will be a day of reckoning for those who defraud the laborer of his hire.

In answering this letter, please state if there would be any safety for my Milly and Jane, who are now grown up, and both good-looking girls. You know how it was with poor Matilda and Catherine. I would rather stay here and starve—and die, if it come to that—than have my girls brought to shame by the violence and wickedness of their young masters. You will also please state if there has been any schools opened for the colored children in your neighborhood. The great desire of my life now is to give my children an education, and have them form virtuous habits.

Say howdy to George Carter, and thank him for taking the pistol from you when you were shooting at me.

From your old servant,

Jourdon Anderson.

The first three videos and the multitude of links that will pop up on the YouTube feed, will give the reader an idea of the scope of State-sponsored, rape-based, proxy terrorism, perpetrated upon disarmed populations.

The last video, of what is happening in Syria to Iraqi girls, is very similar to what happened to English girls in the 1600s and 1700s, often resulting in the girls being sold as “wives” in “The Plantations” at places like Jamestown, Virginia.