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The child had light hair, the most lovely light brown eyes, and cheeks as red as roses; he was, nevertheless, the child of a slave mother, and was to be sold as a slave. His price was three hundred and fifty dollars.” Also seen were “the so-called ‘fancy girls,’ for fancy purchasers.

They were handsome fair mulattoes, some of them almost white girls.” Traveling the United States about the same time as Bremer was an Englishman named Edward Sullivan. As a foreign visitor in the South, Sullivan was uncomfortable with slavery not being based on color. “I have seen slaves, men and women, sold at New Orleans, who were very nearly as white as myself…. Although it is not actually worse to buy or sell a man or woman who is nearly white, than it is to sell one some shades darker, yet there is something in it more revolting to one’s feelings.”

  Other accounts from the 1850s also tell of experiences at slave auctions. While in Richmond, an English barrister named Charles Richard Weld observed a woman and her two little children being offered for sale. The three were to be sold together.

“She was a remarkably handsome mulatto,” Weld wrote, “and her children were nearly, if not fully, as white as the fairest Americans….but as no eloquence on the part of the auctioneer could raise them above 1100 dollars, the lot was withdrawn. I was informed the woman alone would have realised more than this amount, but there is a strong aversion against purchasing white children.” (This aversion was not universal as illustrated by the Bremer account above and others.)

During his visit to New Orleans, Reverend Philo Tower attended a slave auction and observed a young woman who was “one of the most beautiful, I think, I ever saw, aged from sixteen to twenty. Though thinly and cheaply dressed, none could be insensible to her beauty. She was much whiter than many, nay, than most of the Anglo-Saxon ladies; of medium size, well developed, beautiful black hair, black and sparkling eyes that pierced wherever they darted….rudely drawing the covering from her neck and shoulders, [the auctioneer] exhibited a bust as plump and purely white as the snow-tinged image of Venus.” She was sold for two thousand dollars. Charles Mackay, a Scottish journalist, visited a slave auction where he had the following memorable encounter:

“One man–who to my inexperienced eyes seemed as white as myself, and whom I at once put down in my own mind as an Irishman, of the purest quality of the county of Cork–got up from his seat as I passed, and asked me to buy him.” “I am a good gardener, your honour,” said he, with an unmistakable brogue.

“I am also a bit of a carpenter, and can look after the horses, and do any sort of odd job about the house.” “But you are joking,” said I; “you are an Irishman?” “My father was an Irishman,” he said. At this moment the slave-dealer and owner of the depot came up. “Is there not a mistake here?” I inquired.

“This is a white man.” “His mother was a nigger,” he replied. “We have sometimes much whiter men for sale than he is. Look at his hair and lips. There is no mistake about him.” Mackay was a Scotsman who had experienced a virtually white, brogue-speaking Irishman as a slave.

Feeling disgusted, he related that he “longed to get into the open air to breathe the purer atmosphere.” A similar reaction to that of Mackay was had by a Mr. C. (identified only by this first initial) who visited a slave auction in Georgia with his friend, New England physician Charles G. Parsons.

The following is their particularly eloquent and telling account: “We saw a handbill in the bar-room in which forty-four female slaves were advertised for sale. Stepping out into the street, we found those girls sitting on the sidewalks. At the farther end of the row was a very beautiful girl, apparently perfectly white, and neatly dressed. The moment Mr. C. looked at her, he exclaimed, ‘What do you think that white girl is sitting there with those negroes for?’ ” “I presume she is a slave, sir,” said I.

“That can’t be!” replied Mr. C.,– “just look at her! Why I never saw a prettier girl in my life.” Now Mr. C. had heard that likely quadroons are held as slaves and sold in the market; but he had never believed that a young lady, so entirely American, so elegant in form and feature, so intellectual in appearance, with pure blue eyes, and the perfect red and white Caucassian complexion, was in the same degraded condition as the African girl….he was unprepared to believe it, when I said to him, “she is a slave, sir!”…Still incredulous, Mr. C. stepped up to the drover and asked, “Is that white girl a slave,

sir?” “That’s not a white girl; she is a nigger, sir,” replied the drover… “What do you ask for her?” inquired Mr. C. “I was offered 1800 dollars for her last night. I want 2000 for her.”… “Why can that white girl–” “That isn’t a white girl; that’s a nigger, sir, I tell you,” interrupted the drover, contemptuously. At the same time he removed a woolen cap from her head, which exposed the light brown hair, and added, “you see her hair is waved.” This is regarded as evidence that African blood is mingled with the white.

Mr. C. had now become excited, and he exclaimed– “Well, then, can that white nigger do more work than one of your black niggers, that you ask so much more for her?” “Oh no;” replied the drover,–and perceiving that Mr. C. did not comprehend the superior value of female beauty to physical ability in a slave, he added– “but you know she is a high priced fancy girl.” “

By heavens!” vociferated Mr. C., “‘t is too bad!” and turning to me with his clinched hands raised towards the heavens, he added, “I will never say another word against the abolitionists, so long as God lets me live!” With so many white slaves throughout the South, it is not surprising that curiosity would exist as to their ability to escape North and there pass into white society.

Such an inquiry was made by Frederick Law Olmsted, a reporter for the New York Times who traveled extensively throughout the slave states. During a visit to a plantation in the spring of 1854, he recorded a dialogue he had with two overseers. One of them pointed out a slave while she was working in the field and said,

“That one is pure white; you see her hair?” (It was straight and sandy.) … It was not uncommon, he said, to see slaves so white that they could not be easily distinguished from pure-blooded whites…. “Now,” said I, “if that girl should dress herself well, and run away, would she be suspected of being a slave? (I could see nothing myself by which to distinguish her, as she passed, from an ordinary poor white girl.)” “Oh, yes; you might not know her if she got to the North, but any of us would know her.” “How?” “By her language and manners.” “But if she had been brought up as [a] house-servant?” “Perhaps not in that case.”

 ”The other thought there would be no difficulty; you could always see a slave girl quail when you looked in her eyes.” Olmsted also took note of white slaves in a group of people of color he saw in Richmond who were dressed in Sunday finery. “Nearly a fourth part seemed to me to have lost all African peculiarity of feature….

There was no indication of their belonging to a subject race, except that they invariably gave way to the white people they met.” As explained earlier, the term mulatto could be used to denote a person who looked white in appearance. The term quadroon (or quatroon), even though literally one who was three-fourths white, when used in New Orleans could mean the same thing.

Visitors to that city commented on the virtual whiteness of many of the so-called quadroons. Isaac Holmes, an Englishman who traveled in America for four years, recollected that “although the term quatroon would infer a person of three-fourths white extraction, yet all between the colour of a mulatto and a white acquire in New Orleans this appellation. Some, indeed, are to all appearance perfectly white.” George William Featherstonhaugh left from Maryland and toured throughout the slave states.

He also saw the New Orleans quadroons. “A woman may be as fair as any European, and have no symptom of negro blood in her,” Featherstonhaugh stated, “but if it can be proved that she has one drop of negro blood in her vein s, the laws do not permit her to contract a marriage with a white man; and as her children would be illegitimate, the men do not contract marriages with them.” Reverend Philo

Tower from New England wrote of “the life of a mulatto girl, or a quadroon, as they are called” with some having “clear, beautiful white skin, with rosy cheeks, making the very perfection of loveliness and beauty…forbidden by the rules of society to hold rank above the lowest, blackest slave.” The actor George Vandenhoff said of the New Orleans quadroon, “Some of them showed no tinge of their descent at all; but could boast complexions–not blondes, certainly, but–of Anglo-American whiteness.

Yet, all these girls had in their blood the fatal taint of Afric’s sun; though, in some, it was diluted, by admixture, to an infinitesimal point, that required the nicest eye to detect it–if, indeed, it could be detected at all.” Although the first-person eyewitness accounts of white slaves throughout the South have an element of redundancy running through them, it is imperative to keep in mind that they were all contained in books which were readily available to antebellum readers in the North.

Travel accounts made for popular reading, and these books, many of them by famous writers of the day, were no doubt read to a great extent. White slaves as seen through the eyes of others brought the issue of white slavery to the awareness of many Northerners who would not have been conscious of it otherwise. In addition to travel accounts of white slaves, newspaper advertisements for white runaway slaves made the issue of white slavery that much more real. Although originally appearing in newspapers in the South, they were also collected and published in abolitionist and other literature in the North, literature that was particularly geared toward people interested in ending slavery.

Lydia Maria Child published The Patriarchal Institution in 1860 in which she included four pages of advertisements for white runaway slaves (PLATE 1) William Jay proclaimed that “people at the North are disposed to be incredulous when they hear of white slaves at the South; and yet a little reflection would convince them not only that there must be such slaves under the present system, but that in process of time a large proportion of the slaves must be as white as their masters.

Were there no other sources of information respecting the complexions of the southern slaves, the newspaper notices of runaways would most abundantly confirm our assertions.” The advertisements cited by Jay include the words “white man,”"white boy,”"quite white,” and “clear white.” Reverend Charles Elliott included similar advertisements in his book, Sinfulness of American Slavery.

During 1855 and 1856 the American Anti-Slavery Society published a series of pamphlets, one of which was entitled White Slavery in the United States. Three of its eight pages list newspaper notices for white runaway slaves. The Suppressed Book About Slavery! written by George Washington Carleton in 1857 also contains many such advertisements. White slavery was read about in the accounts of travelers who visited the South and in Southern newspaper advertisements for white runaway slaves.

Another source of information concerning white slavery was articles in newspapers. A notable piece entitled “White Slaves,” concerning a white woman and her two children who were offered for sale at a slave auction, appeared in 1821 in a Maryland newspaper, the Niles’ Weekly Register. “This woman and children were as white as any of our citizens, indeed we scarcely ever saw a child with a fairer or clearer complexion than the younger one….there was something so revolting to the feelings, at the sight of this woman and children…