"To BE FREE IS VERY SWEET:" RACIAUSED REPRESENTATIONS OF SLAVERY... 83

rebuffed, provoked further punishment from this 'indecent man' (Ferguson
77-78).
 Sexual abuse by white males of enslaved women is a central motif running
through slave narratives. Prince however refrains from explicit discussion
of the sexual abuse she suffered. Indeed, while her exposure of the cruelty
of slave-owners is unrestrained, by contrast Prince offers only carefully veiled
hints of her own sexual exploitation at the hands of masters, or of her own
sexual agency. These silences on a crucial gender-specific aspect of African
women's enslaved experiences can only be understood in the context of her
autobiography's publication. Prince was no doubt aware that frank sexual
revelations might offend the religious and moral sensibilities of the History's
intended audience of female middle class supporters of the anti-slavery
movement. No doubt the decision to omit any discussion of Mary's sexuality
- whether voluntary or involuntary was also informed by Thomas Pringle,
the book's editor, but it is also possible to suggest that this elision speaks of
Mary's own desire to preserve for herself a sense of feminine dignity, to offer
a self-representation as a model of moral womanhood in the face of efforts
by her owners to erase her femininity.
 Hoping perhaps to escape Mr. D's unwanted sexual attentions, Mary
eventually managed to negotiate her purchase by Mr. and Mrs. Woods, who
were in the process of removing to Antigua. Mary's relationship with the
Woods differed little from that of previous owners. She was verbally and
physically abused by master and mistress, and Mrs. Wood in particular
seemed to gain sadistic pleasure from Mary's constant beatings and
humiliations. Continual strife reigned between mistress and slave woman,
as Mrs. Woods struggled to impose authority over every aspect of Mary's
life. Mary however refused to submit to the Woods authority, and in myriad
ways began to work towards securing her eventual freedom. After finishing
her tasks for the Woods, she took in washing, sold coffee, yams and other
goods in efforts to procure sufficient funds to secure her freedom. She joined
the Moravian church, which offered spiritual comfort and the friendship of
the missionaries there. She also met a free black man, Daniel, a carpenter,
whom she married without first obtaining approbation from her owners. It
was an audacious act that kindled the fury of Mrs. Woods. Disregarding pleas
that she be allowed to purchase her freedom, the Woods refused Mary her
liberty. In 1828, an opportunity for freedom finally presented itself when Mary
accompanied her owners to England. There domestic slavery had been
abolished. Escaping from their London residence, Mary made her way to
the Anti-Slavery Society, where her case was investigated. Outraged at her
story, the Society presented a petition to secure Mary's freedom before
Parliament. The Woods determined to maintain ownership rights over Mary's
body, but eventually were forced to return to Antigua, leaving Mary behind
in London. Their departure was not the end of Mary's troubles. From Antigua,
the Woods continued to assert their rightful ownership of Mary, whose