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The new capital is named “Federal City” but will later be renamed Washington, District of Columbia. While it’s under construction, Ona and the other enslaved people return to Mount Vernon. The Washingtons, knowing their enslaved people witnessed that freedom is possible, have to be selective in determining who will return when they permanently relocate to the capital city. Among those they add to this list is their chef, a man named Hercules. In November of 1790, the Washingtons move into a home in Philadelphia that comes to be known as “President’s House.”
In 1780, the Gradual Abolition Act becomes law in Pennsylvania. Designed to end slavery in stages, it prohibits the import of newly enslaved people and makes the children of enslaved people indentured servants until age 28. Enslaved people brought to the state are granted freedom after residing in Pennsylvania for six months. However, members of Congress are exempt from this law.
Attorney General Edmund Randolph mistakenly believes the exemption applies to him as well. When he loses three of his enslaved people, he meets with the Washingtons to warn them they too risk losing their enslaved people if they reside in Philadelphia for six months. To skirt the law, the Washingtons plan to shuttle their enslaved people to and from President’s House and Mount Vernon.
When Martha learns of the six-month law, it’s early 1790 and her enslaved people have been in Pennsylvania for five months already. Ona’s half-brother, Austin, arrived even earlier, so Martha invents a story about needing to send him back to Mount Vernon for the sake of his wife. It is commonly known that free Black people inform enslaved people of the law, and the Washingtons hope to prevent this from happening.
Because Martha herself cannot immediately return to Mount Vernon, she invents a story about needing to travel to nearby New Jersey—where slavery remains legal—with her enslaved people. Hercules, however, learns of the six-month law. Fearing the Washingtons may punish his children if he leaves, he pretends to oppose freedom and stays.
Tobias Lear, Washington’s secretary, comes to oppose slavery and eventually makes this known to the couple. While the president suggests publicly that he will eventually free his enslaved people, he takes no steps to do so.
Ona likely learns of the abolition movement, the text suggests, due in large part to the proximity of the President’s House to the African Methodist Episcopal Church, which is led by well-known free Black leader Richard Allen. Some of the enslaved people are sent back to Mount Vernon; this is likely done because of their knowledge of the opportunities for freedom in Philadelphia.
Legislation continues to be enacted in the north and south, promoting contradictory stances on slavery.
In the spring of 1793, mosquitos bring yellow fever, which grows into an epidemic. A leading physician—Dr. Benjamin Rush—falsely believes that Black people are genetically immune to the disease and calls on Black leaders to assist with digging graves and other tasks. The number of deaths among Black people, however, increases. Further, tensions mount as Black people are accused of plundering the houses of deceased white people.
The next year, Ona’s half-brother, Austin, dies in the river crossing on his return to Mount Vernon. Two years later, in 1795, their mother, Betty, dies. It is likely that Ona, busy with daily tasks, is not offered the opportunity to mourn either death.
In 1796, while Martha is preparing a celebration for George’s 64th birthday, her granddaughter, Eliza Custis, sends a letter. Eliza hopes to marry a man named Thomas Law. The Washingtons are shocked and upset, as Law is decades older than Eliza and is British. He also has several children living in India, though he is unmarried. When Law writes to George, however, George grants permission for Eliza to marry him.
In March 1796, Eliza and Thomas Law marry. George Washington announces that he is ending his public service. This likely brings anxiety to the enslaved people, the text states, as they are unsure what their future will bring as they are relocated to Mount Vernon. Though Ona is likely confident that she, having been so loyal to Martha, will continue to serve as Martha’s personal attendant, this proves untrue: Martha “gifts” Ona to her granddaughter, Eliza, as a wedding gift.
Angered by Martha’s giving Ona away, Ona plans her escape. Martha plans to transfer Ona to Eliza when the Washington household returns to Mount Vernon for the summer. Being a fugitive from slavery carries many risks: among them, the challenges posed by traveling in cold weather and, for women, the difficulty of keeping children with them safe. Ona has the advantage of reaching the age of 23 without having had any children, but she is likely to be recognized due to the Washingtons being public figures. However, if she is captured and returned to the Washingtons, it’s certain she will be punished severely.
In March of 1796, Richard Allen visits the Washington home to clean the chimneys, and Ona likely signals to him her desire to escape. On May 10, she visits his shoe business and purchases new shoes. On May 21, she exits the home during dinner—the one time she is not expected to be at Martha’s side—and walks to the ship called the Nancy docked in the harbor. The ship is docked for two weeks while its captain, John Bowles, sells goods and advertises transportation to New Hampshire. It’s unknown whether an arrangement is made for Bowles to transport Ona, whether he presumes she is a free Black person, or whether he merely ignores her, allowing her to board without questioning her. It is likely that she is instructed not to mention Bowles’s name and that someone will meet her when the ship arrives in New Hampshire.
The Washingtons’ offensive beliefs toward slavery—and those of the nation’s leaders as a whole—are revealed in this section and highlight Racial Injustice as Central to America’s Founding. That members of Congress are exempt from following the Gradual Abolition Act indicates hypocrisy and suggests that these individuals are somehow above ordinary citizens and that the law does not apply to them. Likewise, that Martha intentionally exploits a loophole in this law to keep Ona and others enslaved reinforces Martha’s belief that slavery is just. She is not willing to sacrifice her own needs and comfort for the rights of others. She likely endorses the sentiment that her husband sometimes expresses: that their “servants” benefit from their enslavement and that Black people are, because of the false belief in their inferiority, not intelligent enough to make comfortable lives on their own. These racist beliefs allow the Washingtons to justify slavery and to reconcile any conflicting moral qualms they may have. Importantly, other leaders and people in positions of authority feel differently. Washington’s own secretary, Tobias Lear, for one, voices his opposition to the institution directly to Washington. Such debates convey just how polarizing the issue is at this time. That differing opinions on slavery are divided geographically is important: The southern states rely much more heavily on manual labor because of their agriculturally based economy. The wealth of these states, then, is tied to slavery. The reader can trace the roots of the American Civil War, which will unfold in several decades’ time. Such elements of American history and the Washingtons’ psyche show how ingrained racial injustice is in the culture and ideology of the nation.
The yellow fever epidemic, a pivotal historical event, provides further evidence of the racist attitudes toward Black people and their pervasiveness in the nation. That Black people were thought by doctors to be immune to the disease demonstrates how racism pervades all aspects of life at this time. The notion that Black people are not human, that they are inferior to white people, contributes to such unscientific beliefs. Readers are reminded that emancipating Black people does not permanently eliminate racism. The sentiments that allowed for slavery shape the nation in the centuries to follow, and central to the conceptualization of America and its functions is the notion that Black people are inferior to white people.
Central to Ona’s ability to flee enslavement is that she is residing in Philadelphia where the abolition movement is popular, indicating the necessity for her to lean on free Black people to pursue her freedom. The authors point to the way this would show Ona the possibility of being both Black and free. Because there are well-respected Black citizens who are known among free Black people—such as Richard Allen—Ona has opportunities to make connections that she would not be able to make were she living full-time at Mount Vernon. In the city, however, she not only witnesses free Black people but also interacts with them as she carries out errands and attends to Martha in public. The Washingtons are keenly aware that the temptation to flee is high in Philadelphia and thus take great care in choosing the enslaved people whom they are certain will remain loyal to them and not be tempted by freedom. Again and again, Ona proves Martha right by making the trip back to the north after the summer ends. These interpersonal dynamics highlight Ona’s Loyalty Among the Washingtons and Free Black People: Although Ona demonstrates loyalty to the Washingtons, they do not do the same for her, keeping her enslaved and believing they return her services simply because of their racist notions of white superiority. Loyalty can only be genuine among Ona and the free Black people she meets, as this relationship is based on reciprocity and mutual value.
That Martha decides to “gift” Ona to her niece, Eliza, is puzzling in some respects but shows the value Martha places on white family members over Ona: The narrative makes clear the ways in which Eliza is regarded as more of a nuisance than a beloved relative. In this regard, it is strange that Martha would opt to honor Eliza’s marriage—one she does not approve of—by giving her what Martha values most: her loyal and skilled servant. Yet that Martha plans to do exactly this indicates just how important image and appearance is for someone in the public eye. Martha’s intent is for Ona to “manage” Eliza in a way that will develop Eliza into a refined member of upper society. It is this “gifting” of Ona to Eliza that is the final straw. Though Ona’s thoughts are not known, the authors speculate that the notion that she can be “gifted” is what angers Ona most of all. They suggest, in the text, that she may be embittered by the idea of being “repaid” for her loyal service to Martha by being “gotten rid of.” Martha’s loyalty is only genuine toward those like her; she “gives” her niece her enslaved person and cements her approval of the latter’s marriage but does not show this same respect to Ona, treating her as property even after so many years of service.
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