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I N T E R PL A N E TA RY L I BE RT Y
The frontispiece was designed by Charles S. Cockell in collabora-
tion with artist Harry Brockway, who made the print. It is a wood
engraving that takes its inspiration from, and is a revision of, the
frontispiece of Leviathan by Thomas Hobbes, published in 1651.
In the upper part of the image, we see a giant in a spacesuit,
symbolising the power and authority that materialises in the
extraterrestrial environment from the control of vital resources.
Unlike Hobbes’s leviathan, it does not emerge by agreement and
contract between the people, but ineluctably emanates from a so-
ciety in extremity (as represented in the body of the giant). The
power it wields is represented by a tube providing oxygen, which
the giant holds in its right hand, and a hose providing water, in
the left hand. In contradistinction to Hobbes’s leviathan, because
this concentrated extraterrestrial power involuntarily creeps into
society, it must be energetically directed and controlled by the
people if it is not to drive society into abject tyranny. In the land-
scape below, around a Mars or lunar station, we see the space
settlers pulling ropes attached to the giant to attempt to control
and direct its power. The ropes pull on the oxygen and water sup-
plies, since it is through those supplies (and others besides, such
as food and power) that the power of authority will manifest.
In the lower part of the image, we see some depictions of the dif-
ferent types of confinement in the extraterrestrial environment
that lead to this challenge with power. Clockwise from top right,
they are: a lander on another world, a station on the surface of
another world, spacesuits required to venture outside, a rocket
ship travelling between locations in space, a space station in the
free plateau of space or in orbit around a planetary body, and a
pressurised vehicle on the surface of a planetary body.
INTERPLANETARY
LIBERTY
Building Free Societies in the Cosmos
C H A R L E S S . CO C K E L L
School of Physics and Astronomy,
University of Edinburgh, UK
Great Clarendon Street, Oxford, OX2 6DP,
United Kingdom
Oxford University Press is a department of the University of Oxford.
It furthers the University’s objective of excellence in research, scholarship,
and education by publishing worldwide. Oxford is a registered trade mark of
Oxford University Press in the UK and in certain other countries
© 2022 Charles S. Cockell
The moral rights of the author have been asserted
Impression: 1
All rights reserved. No part of this publication may be reproduced, stored in
a retrieval system, or transmitted, in any form or by any means, without the
prior permission in writing of Oxford University Press, or as expressly permitted
by law, by licence or under terms agreed with the appropriate reprographics
rights organization. Enquiries concerning reproduction outside the scope of the
above should be sent to the Rights Department, Oxford University Press, at the
address above
You must not circulate this work in any other form
and you must impose this same condition on any acquirer
Published in the United States of America by Oxford University Press
198 Madison Avenue, New York, NY 10016, United States of America
British Library Cataloguing in Publication Data
Data available
Library of Congress Control Number: 2022930880
ISBN 978–0–19–286624–0
DOI: 10.1093/oso/9780192866240.001.0001
Printed and bound in the
UK by Clays Ltd, Elcograf S.p.A.
Links to third party websites are provided by Oxford in good faith and
for information only. Oxford disclaims any responsibility for the materials
contained in any third party website referenced in this work.
PREFACE
Liberty! . . . let us repeat it without fear of wounding any power that

deserves respect; for all that we love, all that we honour is included in
it. Nothing but liberty can arouse the soul to the interests of social
order.
Germaine de Staël1
A lexander Hamilton, one of the framers of the US Constitu-

tion, asked a question that has a universal applicability—
and when I say universal, I mean it literally. He pondered, in the
first of The Federalist Papers ‘whether societies of men are really
capable or not of establishing good government from reflection
and choice, or whether they are forever destined to depend for
their political constitutions on accident and force’.
Hamilton and his fellow framers wanted to know whether hu-
mans were capable of breaking free from the age-old habit of
constructing societies wherein coercion, mixed with the unpre-
dictabilities of history, could be replaced by some sort of rational
order that would be developed, modified, improved, and opti-
mised by human choice. Could we move beyond the wretched
state of human despotism that characterised so much of the an-
cient world, apart from flickers of liberty in places such as ancient
Athens, to a better world where the liberty and happiness of
humankind could be secured by choice? The question he asked
was the prelude to the construction of an American constitution
which would attempt to answer it in the affirmative and suggest
the means by which it was to be done.
Yet the question Hamilton asked has no tincture of US-
centrism; it was not a question born of the eighteenth-century
viii · PREFACE
atmosphere of revolution in which the framers found them-

selves. It is a universal question that we could ask about any group
of human beings who find themselves in a state where they must
construct a new society. Are they to submit to the force of a tyrant
and the unwieldy accidents of human society or nature, or are
they to attempt to fabricate for themselves something over which
they have a measure of control?
In simple terms, the purpose of this work is to address this
question for the environments beyond Earth, for the vast spaces
and innumerable worlds that we might explore and settle in the
decades, centuries, and millennia to come. Implicitly through-
out, I am considering settlements on the surface of other plan-
etary bodies such as the Moon and Mars, in the open plateau of
space in our Solar System, and potentially world ships heading
across the vastness of interstellar space towards distant stars. It
is human communities that concern me. I will have less to say
about the applications of liberty and legality to matters such as
satellite ownership, the environmental impact of launch sites,
and many other domains in which questions of freedom inter-
sect with space exploration; I am primarily concerned with the
political-philosophical aspects of space with respect to human
organisation.
I have two fundamental propositions I wish to advance in this
work, which will run as guide rails throughout. The first is that
space is tyranny-prone. Its extremities and lethality do not assure
the emergence of despotic regimes, but they encourage them.
Space is a dictator-friendly place. I seek to lay out that landscape,
its contours and valleys, and to point out to the reader the danger-
ous canyons into which a society might fall, mapping, if you will,
the hazards to which extraterrestrial settlers must forever be vig-
ilant as they embark on their social expedition into the universe.
My second proposition is that we can veer humanity away from
these precarious obstacles. Thought, political culture, education,
PREFACE · ix
and even engineering can be used to construct free societies in

the cosmos. Much of this book is spent discussing some means
by which we might realise these ends. My purpose, if you will, is
to suggest the design of bridges and overpasses by which soci-
ety might cross the ravines that I have drawn attention to or even
avoid them entirely.
To take the lazy route, let me make a small change to Hamil-
ton’s query, shorn of its eighteenth-century bias. The question
that I will address is ‘whether extraterrestrial societies are really
capable or not of establishing good government from reflection
and choice, or whether they are forever destined to depend for
their political constitutions on accident and force’. Determining
the types of societies that we construct in space and the extent of
the liberties that they might achieve is, for me, one of the most
fascinating and extraordinary challenges of political philosophy
in the twenty-first century and beyond.
I want to point out what this work is not. It is not a com-
plete account of the characteristics of an extraterrestrial society,
or a prediction of what it might be. There are many wonderful,
and very elaborate, science-fiction depictions of future societies
in our Solar System and further afield which lay out the details
of social arrangements, eating provisions, office arrangements,
and countless other minutiae; you will find few of these details
discussed in this work. My singular focus is on the problems of
liberty at the large scale, and although one could, with some con-
viction, argue that this matter will weave its way into almost every
facet of society, my aim is not to pursue exhaustively every recon-
dite avenue in which it might be expressed or to describe the full
range of the possible consequences. I will not deliberate the mat-
ter of, say, office or eating arrangements, although it is clear that
the political nature of society could well influence such designs.
I will not discuss the details of laboratories or similar facilities,
although I draw attention to the importance of science. Rather, I
x · PREFACE
will discuss what I think are the main social elements influenced
by the conditions for liberty in space and their repercussions
for the wider political, cultural, and economic environment. An-
other reason for this broad-brush approach is that there is the
challenge that in everyday experiences, it is very difficult to pre-
dict what an extraterrestrial society will be like; this is in essence
the problem of the resolution and scale of credible prediction.
Even at the levels I grapple with here, I make no claims that my
views will turn out correctly. However, I do think it is possible
to navigate a discussion on freedoms in space, given what we
know about the physical nature of that environment, without dis-
cussing the finer matters of life. Nevertheless, in some places in
this work, such as on the subject of education, I will make some
specific suggestions and observations.
The reader might get the impression, as they make their way
through this book, that the negative prognosis that I give for
liberty in space suggests that I am similarly negative about the
human prospects beyond Earth; this is indefatigably not the case.
I am an enthusiastic proponent of the human future in space
and I regard our space-faring, eventually star-faring, capacities
and opportunities as nothing short of a remarkable possibility
that we would have to have the most astonishing myopia not to
seize and instead allow ourselves to join the approximately 99 per
cent of species that have gone extinct on Earth. My jaded view
of the prospects for freedom beyond Earth may well turn out
to be too negative (I hope it does), but in assuming some of the
worst-case scenarios and directions of autocracy in space, we are
better placed to mitigate them by intentionally building the in-
stitutional structures that can steer us away from them. My view
is that if you want to build good societies, it is better to aim for
anti-dystopias than to try to construct never-achievable utopias.
I apply this general view to my analysis of the space frontier.
PREFACE · xi
I think it is necessary for me to be clear to the reader about

my own hue of political philosophy. No matter how objective we
try to be in these matters, the way in which we view human in-
stitutions, and more so the way in which we suggest how they
should be improved, is fashioned by how we think humans be-
have individually and collectively. These questions are strongly
value-laden and influenced powerfully by our personal views.
To attempt to pass this work off as an effort in complete objec-
tivity in considering the types of institutional arrangements we
might want to create beyond Earth would, I think, be disingenu-
ous. There is one facet of my own view on political philosophy
that the reader should know about, which has an inescapable in-
fluence on the conclusions I draw throughout; I leave the reader
to decide whether this view fatally biases my conjectures or ren-
ders my suggestions compromised, but I wish to make it clear
anyway.
I align strongly with a classical liberal view of how I think hu-
man societies are best managed. By this I mean that although
I have always attempted to read ideas across the political spec-
trum, I find myself most sympathetic to the generality of ideas, if
not always the specifics, of writers such as Locke, Montesquieu,
Mill, Smith, Madison, Hayek, and others. The reason for this pre-
disposition is not that I have a blinkered affiliation to the ideas
of Western white male political philosophers. The last 10,000
years of settled human history have brought forward a vast and
irrepressible series of experiments in the fabric of human govern-
ment. In ancient times, the military society of Sparta lay side by
side with the direct democracy of ancient Athens. In more mod-
ern times, we witnessed the democratic republic of the United
States of America eyeballing the communist-inspired centralised
state of the Soviet Union. Almost every brand of society, from
individualist to highly collectivist, in almost every geographical
xii · PREFACE
region, and across the expanding size of the human population,

from village committee to continental-scale federation, has been
attempted. No doubt we have not exhausted the potential land-
scape of political experiments, but we have already achieved an
impressive variety of them.
All things considered, I think that systems of government in
which individuals charged with governance consider themselves
to be the servants of the people, acting to implement the choices
of the populace, have brought forward much greater felicity in
societies over the long term than structures where the govern-
ment sees itself as the autocratic wielder of power, the principal
director of human activity. With this general view in mind, the
ideals of accountable government, voluntary association, the rule
of law, equality before the law, and respect for the many and
varied individual visions of the good life are those that recom-
mend themselves for the construction of governments. I believe
that these forms of power are more likely not just to yield happy
citizens, but also to inculcate into individuals and society the
essential virtues of self-governance.
I have attempted where possible to avoid starting with my own
views, but rather to lay out the facts about the extraterrestrial
environment as they are and then to deduce what sorts of insti-
tutional structures might lend themselves to dealing with these
realities in a logical way. It so happens, for reasons I will elaborate,
that I end up concluding that many ways to reduce the despotism
inherent in the space environment include adopting and modify-
ing classical liberal approaches. In other words, I have ended up
arriving at conclusions that are congruent with a view of politi-
cal philosophy that I already hold. The reader may find this rather
convenient, suspicious even. That is precisely why I declare my
own view of society from the outset, so that the reader may be
PREFACE · xiii
alerted and may make their own judgement on the conclusions

I draw.
I wish to say something about the motivation for this book.
I am not a political philosopher by training. I obtained my de-
gree in biochemistry and my doctorate in molecular biophysics.
My interest in political philosophy was ignited by a chance en-
counter with Rousseau’s The Social Contract in the summer of 2000
in a second-hand bookshop in Cambridge, UK. It opened me up
to an effusive fascination with political philosophy that naturally
spilled into my professional interests in space exploration. I was
surprised at the lack of academic treatment of liberty in space,
despite the long and rich history in the political philosophy of
freedom, and so in 2008 I published a paper on this subject, ‘An
Essay on Extraterrestrial Liberty’, in the Journal of the British In-
terplanetary Society, the journal of that venerable space advocacy
group. Since that time, I have, on and off, written other papers
discussing different aspects and angles of ideas on how freedoms
will be expressed in the extremities of space. This book synthe-
sises a set of some of my thoughts on the subject of freedom
beyond Earth.
Some people might feel uncomfortable with my cavalier treat-
ment of professional boundaries in social sciences by launching
into papers and books without any prior formal philosophical
training. I humbly demure to that opinion, but I am much more
convinced and impressed by the general argument that all human
beings should engage in vigorous and energised debate about
how their societies should be run, and none of us should feel ret-
icence about expressing views or speculating on how to build
good societies. Such is the importance of political philosophy
to the human condition, that it is one subject area that should
not admit of academic limitations; political philosophy should
xiv · PREFACE
be a subject of feverish interest and discussion among all hu-

man beings in restaurants, homes, and workplaces, on Earth and
in space. Thus, my conceit in throwing myself wholeheartedly
into writing political philosophy is a reflection of how important
I think this field is.
Despite these comments, my professional interests have use-
fully intersected with this task. I have spent my career involved
in space science and thus part of the equation—an understand-
ing of the physical conditions around which the institutions of
extraterrestrial government must be constructed—is familiar to
me. I spent 10 years working for NASA and the British Antarctic
Survey. During this time, many field seasons working in Antarc-
tica, the Canadian High Arctic, and other deserts have provided
experience from which I draw some intuition for the obser-
vations I make about the effects of extreme environments on
social organisation. More recently, I have spent eight years infor-
mally studying the social history and political arrangements of
the small Scottish Hebridean islands from the point of view of
extraterrestrial settlement, analysis I draw upon in this work.
There is another rationale for this interest. The environmen-
tal conditions in space have profound effects on biology. Across
the pantheon of life, everything from microorganisms to rats
have been investigated in the extremes of outer space. Attempts
to understand the underlying mechanisms of how radiation and
gravity, for instance, influence organisms is an intense field of
investigation. Since human beings build societies, not only are
we interested in comprehending how space affects the biochem-
istry and physiology of the human organism, but we might also
take an interest in understanding how extraterrestrial extremities
shape the communities that we create. Therefore, in some sense,
one could regard political philosophy in space as a continua-
tion of that biological interest, extending from the organism into
PREFACE · xv
the more intractable questions of human behaviour and social

organisation. For me, as a biologist, the problem of political phi-
losophy beyond Earth is a natural and fascinating extension of
my own interest and work investigating biological systems in
space.
Finally, I wish to point out that my conclusions here are sub-
ject to considerable uncertainty. I won’t shy away from an explicit
and forceful statement that this is a work of speculative political
philosophy. It is a future projection, not a disquisition on histori-
cal matters, which is the more usual form of political philosophy.
Without the facts and circumstances of the past to provide tram
lines to guide and steer hypotheses, it is necessarily infused with
views and conjectures that are yet to be tested. We have not con-
structed societies in space, and the way in which they emerge may
throw up surprises in human organisation that will flummox
us. Yet, we might also observe that this intellectual terra incog-
nita beckons us towards a rich and interesting future of political
philosophy in space.
I do not claim that my analysis touches on all aspects of the lib-
erty of human settlers beyond Earth. It is just one contribution,
one particular view, one treatise in a canon of thought that might
be directed towards this problem. Despite that, my discussion
rests on the assumption that there are, in fact, characteristics that
in the absence of the engineering of the human brain itself (a mat-
ter I will address) will remain the same in space as on Earth. These
essential universals, if you will, about human behaviour and our
societies allow us, I believe, to fruitfully contemplate the future of
human societies beyond Earth and to advance the prospects for
free societies and worlds in the cosmos.
Charles S. Cockell
Edinburgh, January 2021
ACKNOWLEDGEMENTS
I would like to thank the many colleagues and friends with

whom I have had conversations on the exploration and set-
tlement of distant worlds and the forms of freedom that may be
possible there. It is invidious to name them as it invites acciden-
tal omission, but many of them are to be found in the citation list
of this work, associated with the multi-authored books we wrote
following the three meetings we held at the British Interplane-
tary Society on the subject of ‘Extraterrestrial Liberty’ from 2014
to 2016. Preceding those meetings, my career had been scattered
with conversations with other colleagues and friends, particu-
larly at the NASA Ames Research Center and the British Antarctic
Survey, where some of the thoughts expressed herein took root.
Somewhat surreal conversations on extraterrestrial governance
have blossomed over tea or coffee on Antarctic glaciers and in a
polar asteroid crater. I would like to thank those friends for their
insights. These discussions, embedded as they were in environ-
mental extremes, had a form of authenticity and force that gave
shape to some of the discussion here. I also thank the islanders
of the Hebrides who over the past few years have welcomed dis-
cussion of their island governance structures with the intention
of ascertaining how to live in space.
Finally, perhaps unconventionally, I would like to project some
acknowledgements into the past and future. Although they are
not here to appreciate it, I would like to acknowledge the aston-
ishing writing of those who sparkled with the thought of free
societies. Perhaps because of the revolutionary events in America
and France, and the achievement of the full energy of the Enlight-
enment, the writers of the eighteenth century have particularly
ACKNOWLEDGEMENTS · xvii
inspired me with their passionate views, their desire to see free-

dom across human societies blossom, and the sheer vivacity and
quality of their writing. However, that energy and assertiveness
also fills the pages of thoughts on liberty from ancient Athens and
Rome. Perhaps because it involves human institutions on which
the quality of lives depend, generally I find political philosophy
literature some of the most remarkable and arresting writing.
I have appreciated the privilege of reading it.
Finally, I would like to project an acknowledgement into the fu-
ture, to those living permanently in space. Freedom in societies
beyond Earth has driven much of my motivation for reading po-
litical philosophy and writing this book. I do not know if any of
what is written in this book will have relevance to the situation
that ultimately emerges. However, I hope that at a minimum it
will contribute to a general keenness and alertness to advance lib-
erty into the cosmos and to defend the ideas of free human minds
and action. To them I say: I wish you well in the construction of
free societies. It is a task that I think is of the greatest consequence
for the human future.
CONTENTS
1. Liberty on the space frontier 1

2. The causes of extraterrestrial tyranny 27
3. Building free societies in the cosmos 69
4. Dissent and welfare 190
5. The development of science and liberty 223
6. Engineering liberty 239
7. Art and liberty 268
8. Educating the free citizen 289
9. Justice and criminality in the free society 325
10. A free cosmos 355
Notes 361
Works cited 416
Index 439
1
LIBERTY ON THE SPACE
FRONTIER
Liberty: the endless human challenge on Earth

and in space
T homas Hobbes, a seventeenth-century political philosopher,

was not optimistic about humanity’s chances of successfully
building societies that would not descend into incessant war,
each individual pitted against each other in a nasty, brutish, and
short life, without some sovereign to watch over them—and a
Leviathan of a sovereign, no less.1 He was not the first to hold this
view and he certainly was not the last. The origin of Hobbes’s sen-
timent is easy to grasp in the modern world. It is none too difficult
to watch the news and, if one is a peacefully minded person, de-
velop a sense that people need to be led, ordered, and organised
to ensure felicity and tranquillity in society. Yet his view was not
universal, and it was soon countered by John Locke2 and others,
who viewed the ability to overthrow a sovereign or government
that had lost the approbation of the public as not merely desirable
but a fundamental right. The members of a society were not to
2 · INTERPLANETARY LIBERTY
be cowed and controlled by an all-imposing manager but instead

were to engage in a more restricted social contract to construct
a polity where some aspect of their freedom was to be given up
to secure their property and their lives, while allowing for a wide
range of personal freedoms.
And so in this period, known as the Enlightenment, an argu-
ment raged. This was not a new argument, but an existing one
given new impetus—and it raised the eternal questions of any
settled human society: what level of control and freedom is ap-
propriate and right for society? How can we balance the need for
security with the boundaries of individual freedom? As Thomas
Hobbes put it: ‘For in a way beset with those that contend on
one side for too great Liberty, and on the other side for too
much Authority, ’tis hard to passe between the points of both un-
wounded.’3 Hobbes could see that it was hard to get the balance
right.4 One might even be as bold as to suggest that the human
disagreement about the modes of societal organisation that are
necessary to get this balance right has been the dynamo at the
heart of almost all systems of human governance proposed. In
contemplating the history and future of India, Nehru5 had this
to say about the equilibrium between liberty and authority: ‘That
conflict is not of India only; it is of the West and also of the entire
world, though it takes different forms there.’
Of course, as political philosophers have realised, the balance
between these two extremes can never be reached with dogmatic
certainty.6 Indeed, surely it is the mark of a free society that the
point between too much authority and too much liberty is con-
stantly under revision as society, technology, and the wider world
change; as soon as a society settles the fulcrum in one place,
new innovations, social situations, and mores are likely to add
or take away weights from liberty or authority, causing the bal-
ance to shift. Hobbes was right: it is difficult to pass between
LIBERTY ON THE SPACE FRONTIER · 3
liberty and authority without being wounded. To this we might

add that the perceptions of where that balance lies vary greatly
between individuals. Even if a ruling authority was to judiciously
and successfully divine where between the two extremes the bal-
ance lies, there would be some distribution of humans on either
side of this point who would perceive too much authority or too
much liberty. In other words, the balance can never be right be-
cause even if it is agreed to be well judged as an average, individual
proclivities and morals will never admit of a state that makes all
members of a society happy.
We might define a free society not as one that has successfully
achieved some abstract idea of this balance but instead as one that
is open to a continuous and never-ending re-evaluation of this
trade-off as conditions change; a free society is sensitive to the al-
tering ideas of its members and it works to modify its institutions
and structures of governance to best accommodate these shifting
sands.
This challenge of navigating between authority and liberty has
been traced through human society ever since the first civilisa-
tions. In an unconscious way, it no doubt precedes even these
settled communities in the form of dominance displays and hi-
erarchies in primate populations.
Now a new vista on this perplexing problem opens up: the
expansion of humanity into space.7 In the 1950s, after the first
satellite was launched into space, the matter of freedom beyond
the confines of Earth came into full view. It is true that freedom
in space did not impinge directly on the lives of a great many peo-
ple, since there were no humans permanently living in space, but
the space age did, nonetheless, almost immediately bring forward
questions of liberty.
The activities of humans outside the limits of Earth raised im-
mediate questions about sovereignty in space. Fearful that a rush
to touch down on planetary bodies such as the Moon would

ignite highly polarising and nationalistic claims on that land, the
UN Outer Space Treaty and the Moon Treaty essentially fore-
stalled national claims and, in the latter case, left the Moon and
other bodies as the ‘common heritage of mankind’; but within
this determination was a statement about the freedom, or not,
of people to take ownership of lands beyond Earth. Whatever
our view on these provisions, it was an all-encompassing at-
tempt to circumscribe, or at least to define, what liberties humans
might have after leaving Earth and an illustration that we cannot,
by simply leaving our planet, escape the eternal argument that
Hobbes so clearly identified.
Then there was the matter of whether we might contami-
nate other planetary bodies with microorganisms, or even return
alien life to Earth and compromise our biosphere with these un-
intentionally maleficent creatures. These concerns did not enter
into international law, but they were eventually given form by the
Committee on Space Research (COSPAR), which brought into be-
ing a set of recommendations on the cleanliness of spacecraft
to prevent the harmful contamination of other planetary bod-
ies.8 Craft visiting planets where we might seek alien life were
considered to threaten or compromise our search for that life by
introducing the terrestrial life carried on them; this was called
‘forward contamination’. Likewise, those craft bringing samples
back from these locations might release a life form that endan-
gered our own biosphere: ‘back contamination’. Planetary bodies
with no chance of an origin of life or an indigenous biosphere
placed little constraint on spacecraft designers and builders, but
places like Mars, where the presence of indigenous extant life was
an open question, would be subject to these recommendations
just as they are today.
These decisions on spacecraft cleanliness impacted the free-

dom of spacecraft designers, who now had to consider how to
design a craft that could be satisfactorily rendered cleansed of
microbes and other organic material to some defined standard.
The budget setters now had to factor the costs into their expen-
diture to make those craft pristine. And here again, no matter
what a person’s views on the specifics of these policies, an in-
eluctable link between space exploration and human liberty was
forged.
Thus, although it may seem that the concern for freedom and
its manifestations beyond Earth is a new one, as soon as humans
ventured into the heavens, even with robots, it was impossi-
ble for them to escape the problems of liberty. Property rights
and microorganisms, to name just two complications, rudely
forced freedom onto the agenda. To these two we might add
early discussions about the freedom to use certain satellite or-
bits or the laws that would govern who was to be responsible
for space debris returning from orbit and unintentionally landing
in someone’s house. Hobbes and Locke became interplanetary
long before anyone deliberately considered what these philoso-
phers might have had to say about humanity’s movement into
space.
The legalities and rules that surround the robotic exploration
of space and their consequences for liberty continue to be, and
will always be, of importance to nation states and private entities
and how they operate in space. However, an especially interest-
ing set of challenges is opened up by the human exploration of
space and, in particular, the prospect of permanent human set-
tlements. Once we have collections of settled humans in space,
we can see at once a fusion between knowledge of the new and
extreme environments that they will inhabit and the questions of
political philosophy that have absorbed the human imagination

for millennia. Those age-old questions—say, ‘Can humans be
free?’ or ‘What do we mean by freedom?’—find new expression
in the vastness of the Solar System and the spaces beyond.
We might ask ourselves: why would these questions be any dif-
ferent from the situation on Earth? We could consider Mars, for
example, to be just another place. Just as the conditions for lib-
erty in Asia do not necessarily open up completely disconnected
questions in political philosophy compared to Europe, say, but
rather involve discussions around similar, and sometimes very
old, questions,9 so too surely the expansion of humans beyond
Earth extends the spatial realms of a set of questions that remain
largely undisturbed.
In some sense, we would be right to consider space to be
just another place, a separate location in which to apply ancient
questions about the extent and nature of freedom. Many of the
questions I discuss in this work deviate little from questions asked
of societies on Earth.10 Yet what makes the space frontier so fasci-
nating in this regard is not the questions themselves, but the sheer
extremity of the conditions that influence the answers we give
to questions about liberty and the way in which freedoms might
be manifested in these environments. This series of conjectures
and thoughts is given extra vitality by the fact that at the time of
writing, we have not established any permanent self-sustaining
settlement in space, so we know little about how those societies
will emerge, making the nature of freedom beyond Earth a matter
still open to much spirited and vigorous debate.
It is possible to deliberate on the problem of liberty

for future space societies
It would be apropos for a person to point out that the lack of

permanent settlements in space (other than the semi-permanent
International Space Station) would make speculations on the na-

ture of liberty beyond Earth rather weak; perhaps we should wait
until we actually have a society with which to theorise, as almost
every political philosopher who has cogitated on the nature of
human organisation on Earth has had. However, the assumption
that underpins this work is that the human personality remains
largely invariant and the same emotions and basic characteristics
that shape human societies on Earth will express themselves in
space. Therefore, when we think about freedom in space, we are
not dealing with an entirely blank canvas, but with material that
behaves in certain ways and which has been observed already for
millennia, albeit under terrestrial conditions. As Christakis sim-
ply observed: ‘But human societies do not come from somewhere
else. They come from within us.’11
Again, the reader might be inclined to take up a powerful re-
joinder: societies on Earth have taken on a myriad of forms and
shapes that differ markedly and diverge in infinite ways in their
subtleties. Indeed, the field of anthropology would not exist if
this was not the case. We could wonder, then, whether any dis-
cussion on liberty beyond Earth would not be seriously flawed
by the innumerable ways in which societies might develop be-
yond Earth. I think these anxieties are quite valid. To attempt to
describe the exact structure of a society in space and all of its
peculiar characteristics and mores would be pointless (although
perfectly entertaining, hence the whole genre of space science
fiction). To attempt to lay out the expected characteristics of an
extraterrestrial society in all its details as if this were an academ-
ically rigorous description of a future society, and how it will be,
would be futile.
The tract I embark on here is therefore not an attempt to en-
gage in that usually inaccurate activity of predicting the future in
meticulous detail.12 My purpose is rather to answer the question
of how the conditions in space will generally alter the landscape
for different types of human liberties and from that position to
make some suggestions for how forms of despotism that may be

antithetical to human happiness could be deliberately thwarted.
One might say that this work attempts to get at some broad con-
tours and outlines of human liberty without attempting to define
or predict how exactly human societies will emerge.13
My contention that we can define certain characteristics of how
humans will operate beyond Earth and how species of freedoms
that have been familiar to us throughout our history will manifest
beyond this planet is, of course, an assumption. I have absolutely
no hesitation in believing that if one were to read this book in
the far future, the arguments would seem archaic, and in places
downright wrong; but I would hope that in their general gist they
might be right. Of course, if I did not think that, I would not
write it, but I defer to the future the possibility that even this
supposition may be wrong.
There is an observation that I think is relevant here. When we
sit down to read the lives of famous Romans or Greeks penned
by Plutarch, or we consider Polybius’ or Cicero’s thoughts on
the design of a republic, we do not find ourselves dumbfounded
and perplexed by what we read, as if we had been granted read-
ership of a manuscript written by aliens from a distant planet
whose minds and society were of a completely different archi-
tecture. Instead, we find that their observations comport with
our own perceptions about human conduct and society. When
we read Epictetus’ advice on how to deal with the powerful or
the inconsistent, we are not confused by his insights. Rather, we
understand them completely, and we may even find ourselves,
when we read his advice on the adulterous or on people who
are prone to lightly share their personal information, brought to
laughter, as no doubt readers were more than a thousand years
ago. Had I been born at any given point in the last two millennia,
I could have knowingly nodded to Epictetus about the goings-on

of my neighbours or the rapacity of some politicians as if we were
sharing these views over a coffee.
Our societies, technology, capacity for science, means of trans-
port and communication, ways of cooking and eating, medical
knowledge, and so forth have advanced so as to be unrecognis-
able to Epictetus, but our basic behaviour has not changed. It
is this constancy in the form of human interactions, when all
around them are in flux, that allows us to say something about
the likely hue and characteristic of future human societies, even
when we know that those citizens will inhabit a scientific and
technological environment that would seem almost magical to
us. We could furthermore observe that this constancy across time
has been little affected by the occupations of individuals. The
types of professions on offer to the Roman populace were very
different to many of those that make up society today. In the same
way, although extraterrestrial societies may be inhabited by a col-
lection of people that range from scientists and miners to tourists,
adventure seekers, and many others, I contend that we do not
need to know the human material from which such a society is
moulded to believe that the human condition will be much the
same. From this claim, I believe that there follows nothing naïve
in the idea that we might speculate with some value on the fu-
ture of liberty beyond Earth. One exception I will admit is that
if we should alter the human brain itself, then we might effect a
change in the fundamental source of our conduct, and I will have
something to say about that later.
As with the ancients, however, what we mean by freedom or
liberty is subject to interpretation and context.14 We could talk
about the metaphysical idea of whether we have ‘free will’; we
could discuss the liberty of the individual to carry out their own
ends; we might discuss the freedom of nations to embark on cer-

tain courses of action; and we could talk about the freedom of
the whole of humanity to act in certain ways, for instance in the
face of environmental change. There is no single definition of the
words freedom and liberty, although people are wont to exclaim
these words as if there were.
In this work, I am primarily occupied with liberty in terms of
the capacity for individual human beings, or collections of them,
to secure a domain of private thought and action, to think and
act freely on their own or with other individuals and groups they
choose to, and to live free of undue coercion, domination, or in-
terference from others in the extraterrestrial environment.15 As
with any discussion on these forms of liberty, there can be no
quantitative statement to define what we mean. What, exactly,
is ‘undue coercion’? The point is the pursuit of a culture that re-
spects the choices of individuals and groups and seeks to give
those choices a field of action.16 An essential part of that culture
is the capacity for individuals and groups to take part in a free
and open discussion about what they mean by liberty in the first
place and what they seek to achieve in advancing it. We might say
that freedom is the capacity to engage in unhindered private and
public argument about the objectives of freedom itself and to be
able to fashion a society that promotes the implementation of the
results of those deliberations.
Let me also underscore that the realisation of such a state of
affairs requires individuals to express the virtue of respecting
and encouraging these liberties in others. Freedom is not a crass
demand for self-realisation, but a mix of that self-actualisation
with the responsibilities and duties towards others to support the
wider social structure in which these liberties are not degraded
into a set of demands placed against others and society as a whole.
Frankl observed:17
Freedom, however, is not the last word. Freedom is only part

of the story and half of the truth. Freedom is but the nega-
tive aspect of the whole phenomenon whose positive aspect is
responsibleness. In fact, freedom is in danger of degenerating
into mere arbitrariness unless it is lived in terms of responsi-
bleness. That is why I recommend the Statue of Liberty on the
East Coast be supplemented by a Statue of Responsibility on the
West Coast.
Although I essentially agree with Frankl’s point (and I think his

suggestion for a West Coast statue is excellent), responsibility and
duty are an inseparable part of freedom itself, not a corollary or
the obverse of the same coin. Liberty cannot properly exist at all,
or be sustained, in a society unless individuals possess a sense
of responsibility and duty to protect the freedom of others, and
unless they cherish a willingness to listen to views, and entertain
projects, that do not comport with their own outlook. When free-
dom merely becomes an individual’s expectation of rights and
non-interference without the corresponding obligations to help
build the society that makes those demands possible, then it is
not freedom properly so-called; it is nothing more than anar-
chic selfishness. The recognition of this aspect of liberty becomes
of singular importance when we consider the collective efforts
needed to build a society in the extraterrestrial environment.
Liberty is my central concern, and the reasons for the obses-
siveness over this particular matter beyond Earth will become
apparent. However, in maintaining this as my lodestar through-
out this discourse, I will discuss how this problem of liberty
impinges on governance structures and the whole constellation
of human activities, including science, engineering, art, and re-
ligion. What are those characteristics of space that I think allow
us to discern the major girders and structures that will define the
future of liberty on this frontier?
The essential challenge of liberty in space is related

to the extremity of the environments
to be found there
There are few places on Earth, apart, perhaps, from some regions
that circle the equator, where humans could in theory live with-
out any technological support. In most regions of Earth, we, as
fundamentally tropical animals, require clothes to survive some
portion of the winter, and in many places we require technology,
even if only a spear, to collect large items of food. Once settled so-
ciety emerged, this need for technological artefacts expanded and
extended its reach into most items of food, and eventually, as we
witness today, even water supplies were managed and canalised
to supply the thirst of the many millions of human individuals
that were amassed in single locations on the planet.
This pervasive dependency on technology may give us the
impression that in space, where environmental extremes also
mandate substantial technological support, our questions about
human society will be much the same as they are on Earth. We
would ask questions about the legitimacy of the state, the way
in which people tread the fine line between authority and lib-
erty when living in societies where there is a great deal of mutual
interdependence, and so forth.
Whether the social questions we have in space are different as
a matter of degree from those we have on Earth, or are some-
thing categorically different, I happen to think is not too crucial
for the matters that I want to raise in this work; I suspect they
are both, depending on the question that is raised. Some as-
pects of the space environment, such as the amount of food that
must be produced and who should control these decisions, have
their parallels on Earth; some questions, such as the freedom
people have to return to Earth, are distinctly linked to the space

environment.
Here, I want to draw attention to the features of the space en-
vironment that will define the landscape in which questions of
authority and liberty will play out. I will claim from the outset
that, whether in degree or categorically, these features define a
new vista on these questions that has never been confronted to
the same extent on Earth, even in the most extreme environments
that have been explored and eventually settled by people. The
stark changes in the way in which these questions are manifested
merits the examination of space as not just another location for
society in which traditional political philosophy and its questions
will play a role, but rather as a hitherto unknown frontier in our
long adventures with liberty.
Let us focus on what I believe to be the most notable difference,
at least with respect to the matters of liberty that we will dis-
cuss, between life on Earth and habitation beyond its protective
atmosphere: the lack of oxygen to breathe. Oxygen is an essen-
tial ingredient in respiration. To place it in its technical context,
it is the electron acceptor that carries off all those spent, left-over
electrons that provided your body with energy, themselves hav-
ing come from your sandwiches or whatever else you last ate.
As your body is burning these organics all the time to feed its
25-watt brain (with another 75 watts powering your organs, limb
movements, etc.), that 100-watt power demand (which fluctuates
depending on how much work you are doing) must be constantly
supplied. So although you eat only two or three times a day, the
products of that food are being continuously processed; those
left-over electrons must be removed, hence the need to breathe
largely uninterrupted.
Now this brief biochemical diversion may seem a little irrel-
evant, but the facts of this matter bear directly on the mat-
ter of liberty. If it were the case that the human body needed
energy only when we ate, then, as with our eating habitats, our
requirement for oxygen could be met by infrequent bursts of
air intake to match the sandwich eating; but the perpetual need
to drive the human machine with its power demands means
that although the food can be eaten in spasms (because it can
be stored in the body as fats and sugars), the oxygen must be
provided continuously. Unlike every other requirement of the
human body, it admits of no respite or prolonged disturbance be-
cause we do not have the capacity to store it for any appreciable
time.18 Stop breathing and those energy-drained electrons have
nowhere to go, and your energy pathways suffer an electron traf-
fic jam, gum up, and stop; in very short order, your body and your
brain are deprived of energy and you will die. The time is quick—
minutes—maybe a little longer if you are kept cold, but that
hardly dispels the essential reality that oxygen is a commodity
required in constant supply.
On Earth, that oxygen is provided by the atmosphere, and it is
produced by photosynthesis, which spews forth the gas, achiev-
ing that prodigious 21 per cent concentration. You might ask how
animals were able to exist before oxygen levels were so high in
the atmosphere. The straightforward answer is that we think that
they could not. The increase in oxygen in the atmosphere seemed
necessary to allow for the energy demands of complex multicel-
lular life.19 Therefore, not only is oxygen essential for complicated
creatures like us to persist, but it may even have been the throttle
that controlled the timing of the very emergence of animal life.
The pervasive carapace of the atmosphere makes oxygen avail-
able to us all.20 We are denied this gas only when special con-
ditions exist; if you venture into a cave where the oxygen is
depleted, your life will be in danger; if you put a bag over your
head, the same threat applies. It is very difficult for an author-
ity or a government to impose conditions that deny oxygen, as
they do not have the technical means to control the atmosphere

on a large scale; however, needless to say, they can, with effort,
deny you a breathable atmosphere. Execution by gas chamber as
a criminal punishment or the implementation of a programme
of genocide, such as the gassings of the Holocaust, are chilling
examples of governments essentially taking control of the at-
mospheric composition. In these cases, they have not so much
removed the oxygen as added a poison; nevertheless, they are ex-
amples of authorities controlling the gases that people breathe, to
their detriment. Conversely, we might also note the myriad ways
in which governments and supranational entities have worked to
improve air quality; again, this is not so much an attempt to regu-
late oxygen, per se, as an effort to reduce the background toxicity
of other components of the atmosphere. The salient observation
is that although governments do have the capacity to change the
way in which the atmosphere is used by people as well as its qual-
ity, they have very little power to use the quantity of oxygen in the
atmosphere as a lever of control over populations and as an easily
commandeered method of coercion.
In every extraterrestrial environment beyond Earth, there is ei-
ther no atmosphere or an atmosphere that cannot be breathed by
human beings. Although the search for exoplanets that harbour
a biosphere in an oxygen-rich atmosphere is an ongoing activ-
ity of astronomy and astrobiology,21 at the moment we know of
no other planet in the universe on which humans might land and
freely breathe the atmosphere. Even if we do eventually find such
planets orbiting distant stars, and an extraordinary finding that
will be, we know empirically that no such planets exist in our
own Solar System, the domain within which our human explo-
ration and settlement endeavours will be limited for some time
to come. Therefore, for the foreseeable future, whenever humans
move beyond Earth, there is an unavoidable connection between
technology and a single breath of air that makes the elementary

act of breathing a fundamentally technological endeavour. I con-
tend that this single difference lies at the heart of the problem of
liberty beyond Earth: the required human intervention to pro-
duce something on which we depend upon continuously and
which, on Earth, has never been able to be subverted by the heavy
hand of government.22
Throughout this work, when I discuss this problem, I will talk
about oxygen, but I should point out that I am not necessarily
implying a pure-oxygen atmosphere; oxygen may be mixed with
other gases, including nitrogen and helium, before being used
by people. Instead, we could talk more generally about the need
for ‘air’. However, these other constituent gases are inert carrier
gases, and oxygen remains the key physiological molecule re-
quired by the human body, so I will give this gas the focus I think
it deserves.23
I do not contend that this observation concerning the central-
ity of oxygen in space and its control is new. There is plenty of
science fiction—including the now almost cult-status Total Re-
call, in which Martian denizens find themselves at the tyrannical
mercy of someone controlling their oxygen—in which these lim-
itations find expression. Nevertheless, it is worthwhile to home
in more carefully, with purposeful intent, on exactly why this is
a special difficulty and to understand why it is a particularly po-
tent ratchet of illiberality in extraterrestrial environments. More
importantly, what can be done to deflect it?
This technical dependence and the consequences for the inter-
dependence it causes between people is given further force by the
paucity of other requirements for human existence, particularly
water and food. These provisions are not required in a continu-
ous way, akin to oxygen, but they are required over periods of
days if thirst and starvation are not to cause widespread social
disorder. This temporal buffer, if you like, gives people some lee-
way to organise dissent against an authority that might control
them, but even for the provision of water and food, the difficulties
are far removed from the situation in most locations on Earth.
Although there are deserts on Earth where water and food are
hard to come by in the wild state, it is ubiquitously the case that
beyond Earth there is a lack or extreme deficit of liquid water
and there is no food at all that can be harvested from the natural
environment. Thus, although the temporal barrier removes the
immediacy of the control that others might have, it is nonetheless
the case that considerable efforts would have to be made by an
individual or small group of individuals to commandeer a fresh
and reliable supply of water and food in any location beyond
Earth that is not linked to a substantial technical infrastructure.
These structures are likely run by people other than, or at least in
addition to, those who are seeking these commodities.
These vital victuals can, however, be obtained with work. If
they were so denuded from locations beyond Earth, then we
could hardly contemplate space settlement at all, or at least we
would have to relegate ourselves to a future of a few scattered
complexes across the Solar System utterly dependent on resup-
ply from Earth. It is worth exploring briefly some of the technical
realities behind the observations I have made to put flesh on these
bones.
An energetic and kinetically imposed barrier

to extraterrestrial liberty results from the ubiquity
of extremes
Let us explore some of the specific environments beyond Earth

where humans aspire to settle and the physical challenges in
obtaining vital supplies in those locations. On Mars, we have the

advantages of the most Earth-like planet in the Solar System; it
has abundant reserves of water and an atmosphere that provides
some radiation protection. The surface atmospheric pressure is
at the triple point,24 such that large bodies of permanent liquid
water cannot be sustained. However, the large inventories of ice,
some of it exposed at the surface in the polar regions and near
to the surface at more southern latitudes, in principle provides
readily available water; it must just be collected, melted, and fil-
tered. Alternatively, it might be retrieved from the atmosphere by
condensation.
Once Martian water is collected, oxygen might be obtained by
electrolysis of the water, whereby electricity is used to split the
water molecule into its constituent hydrogen and oxygen atoms.
The oxygen can then be provided for us to breathe, and the hydro-
gen can perhaps be used to make methane fuel. Oxygen can also
be obtained by the ‘cracking’ of the carbon dioxide atmosphere.
In this process, a catalyst, zirconium-based, is used to break up
the carbon dioxide molecules to release the contained oxygen
atoms. Alternatively, or additionally, oxygen might be produced
from plants and photosynthetic algae and cyanobacteria in life-
support systems,25 although these organisms themselves require
water.
The surface of Mars, like the Moon, is made of volcanic rock;
it is largely basalt. Although it may contain salts which could be
toxic to plants and microorganisms at high concentrations, such
as perchlorates,26 these can be scrubbed or biologically reme-
diated from Martian soils. Once improved by microorganisms,
which add carbon and nitrogen, the Martian volcanic substrate
is perfectly capable of sustaining crops:27 on Earth, volcanic soils
are some of the most fertile on the planet.
We can see, then, that obtaining oxygen, water, and food
on Mars to sustain a human presence is possible. There is no
showstopper to human life on Mars once the appropriate tech-

nology is mobilised. From that point of view, I think that a
self-sustaining human presence on that planet is achievable, and
it offers the greatest ‘ease’, if you like, of all the planetary bodies
in the Solar System for human existence.
When we travel to the Moon or the asteroids, we have a more
substantial challenge on our hands with respect to acquiring
these basic needs.28 There are no ice caps and glaciers on the
Moon; however, there may be some sources of water. In the per-
manently shadowed craters of the lunar poles, there may be ice
available, which can be extracted from the soil. Even across wider
expanses of the lunar surface, water exists in the regolith as struc-
tural water in minerals that could be released with effort. The
crucial ingredient here is plentiful energy, perhaps in the form
of nuclear power, to bake or otherwise extract the water from
the soil. That water would be electrolysed to make oxygen, or
oxygen gas might itself be extracted from rocks by essentially re-
leasing the oxygen atoms from the oxidised minerals in which it
is bound. Here, too, energy is key. Like Mars, the Moon has plenty
of basalt which should support plant and microbial life.
Similar approaches might be applied to asteroids. Some of
them are much richer in volatiles such as water, in contrast to
the desert-like features to be found on the Moon. Asteroids are
made of rocky materials that vary depending on the type of as-
teroid one encounters, but most of them, apart from metallic
asteroids, are essentially silicate bodies with some carbonaceous
varieties. These materials have been shown to support microbial
life29 and probably would supply plants with their necessary nu-
trients, provided the plants are enclosed in a pressurised growth
chamber of sorts.
Beyond our inner Solar System, we might consider locations
further afield such as the icy moons of the giant gas planets.
Jupiter’s moon Callisto has been considered to be a favourable
staging post for humans.30 Its distance from Jupiter, which weak-
ens the radiation hazard, and its ancient geology, which offers a
stable surface on which to build a permanent settlement, make
it an attractive place to consider a station in the outer Solar Sys-
tem. As an icy moon, the water ice material from its surface can
be used to provide water and oxygen by electrolysis. Hydropon-
ics and other technologies might be used to grow food, perhaps
supplemented by nutrients and silicate material extracted from
the icy crust.
We could go on a continuing diversion into the technicalities
of how to subsist on the surface of other planetary bodies and
the various contrivances that people have imagined for extract-
ing oxygen and water and making food beyond Earth. Although
these technical matters are remarkably interesting and I find my-
self easily led into contemplating them, more detail will not add
to, or change, the basic observations that are relevant to the
discussion here. The technically demanding processes that lie be-
tween raw materials and human existence in any location beyond
Earth (and this applies to the free plateau of space as well, since
if we want to live there, we will need supplies from nearby plan-
etary bodies) create a high degree of interdependence between
people and a much narrower division between life and death than
in many environments on Earth. In particular, the continuous
provision of oxygen places human beings in a relatively precar-
ious position compared to those that breathe the essentially—
from an individual human’s point of view—limitless and freely
available oxygen on Earth.
To give the whole problem a slightly more physical basis, we
might say that there is a substantial kinetic barrier to liberty. Run-
ning through the observations that I have made above is the com-
mon theme that to live anywhere in space, there are kinetic barri-
ers between the materials one needs to live and their provision—
barriers that require machines, energy, and technology at levels
rarely seen on Earth. In the case of oxygen gas, the oxygen

atoms must be extracted from rocks, water, or, on Mars, from
the atmospheric carbon dioxide by physical, chemical, or bi-
ological methods. Whichever method we choose requires the
input of energy to overcome the chemical obstacles to the ac-
quisition of the oxygen atoms. This applies to most other useful
commodities.
It might seem that some of these technical requirements can
be mitigated once resources have been acquired, through a sim-
ple recycling process; this observation is correct. The difficulty in
obtaining essential commodities, and the apparently paradoxical
local rarity of some of them in the vastness of space, such as water
on the Moon, will drive a strong motivation to recycle as much
as possible. From water to precious metals, technologies will be
mobilised to ensure that as little waste as possible arises from ex-
traction. However, although these recycling systems will likely
be automated in much of their operation, they nevertheless still
circumscribe a restricted life in which the efficiency and human
interdependency of a closed circular economy of materials in a
spatially confined society surrounded by a lethal environment is
the norm. This observation applies in particular to the specula-
tive long-term situation on an interstellar world ship where, even
if the meagre raw materials that might be collected in interstel-
lar space could be harvested, the lives of the occupants would be
defined by recycling.31
The link between extraterrestrial physical conditions

and tyranny
These conditions on other planetary bodies and in the open

plateau of interplanetary space that I have described seem to open
the door to substantial control over people operating in such

unforgiving circumstances: in essence, to tyranny.32 I state this
as an assumption here, but one I will elaborate on and defend
in the next chapter. I should emphasise that I am not necessar-
ily attempting to implicitly convince the reader that conditions in
space will inevitably lead to tyranny.33 Indeed, the very potential
for despotism may encourage the development of powerful so-
cial norms and devices to prevent it.34 At this stage, my purpose
is to point out that life beyond Earth is extraordinarily difficult
and requires coordinated action in the production of water, food,
and oxygen, substances which have never been collectively sub-
ject to simultaneous control by authorities in any known location
on Earth.
Perhaps some definition of what I mean in using the word
tyranny is in order here. Tyranny is in some sense merely the ob-
verse of liberty, which I have already discussed: it is behaviour
that undermines those things that we have identified with the
pursuit of freedom. By tyranny, I include conditions in which
individuals are treated arbitrarily and unpredictably, possibly vi-
olently, by the power structures they sit within, or conditions
in which they live under domination and interference, causing
the expression of individual liberties to be largely extinguished;
I mean the forms of governance associated with this conduct.
However, it should be emphasised that coercion can occur under
an entirely predictable legal system set up to establish unyield-
ing control over a population. In this case, arbitrariness may
have all but disappeared, but the point is that the individual or a
group of people has little capacity for any self-expression without
fearing that they will transgress the oppressive laws established
around them, and this can be a form of tyranny. Oppression can
occur under a fully developed legal system as much as under law-
less rule. I take these conditions as my operational concept of
tyranny.35
There are other features of the space environment that add the
same flavour to the pot. The lack of a breathable atmosphere
does not just deny us oxygen, but indirectly propagates a series
of other problems that interface with the conditions for freedom.
As the atmosphere is unbreathable, or non-existent, there is no
extraterrestrial environment in which people can walk or move
unhindered. Now on Earth, we are usually forced to wear clothes
and coats (not just because social mores require this but because
otherwise we may freeze to death), but the requirement in space
for a spacesuit to protect us against instant asphyxiation, radia-
tion damage, and exposure of our bodies to low pressure places
constraints on freedom of movement and brings forth necessary
technical support to achieve this movement that is unlike any-
thing on Earth. Even when we are ensconced in a pressurised
habitat, we are escaping the accumulated onslaught of radiation
damage. One could liken this situation to a snowstorm on Earth
that pins one inside a house for several days, but in space the
attack is unrelenting.
It is often difficult to comprehend the vast spatial scales that
exist beyond Earth, emptiness so vast that one must wait about
half an hour for light-speed messages of goodwill to travel be-
tween Earth and Mars, messages that travel between computers
on either side of Earth in what, to the human mind, is an instant.
These expanses of separation beget isolation of settlements with
all its potential political and economic consequences; such iso-
lated groups and markets have hitherto been mere abstractions in
the minds of political scientists and economists. The extremities
of isolation would be taken to their limits if we were to consider
a world ship leaving the confines of the Solar System itself and
heading to a distant star. Thus, isolation is mixed with extreme
limits in freedom of movement and added as another layer of re-
striction to those that we have identified, with all of the social
consequences.
Successful tyrannies in space may stultify liberty on

Earth; successfully free societies in space can vivify
liberty on Earth
These, then, are the conditions under which human society will
emerge in the extraterrestrial environment, and although the dif-
ficulties and challenges they present will surely be reduced by our
technological progress, they will not disappear; space is inher-
ently lethal to humans to an extent that is not the case in most
places in which societies have emerged on Earth. That is an ele-
mentary fact. But it is not a matter that should dispirit us. Nor is
this observation necessarily pessimistic or dulling of our ambi-
tions to build a space-faring society. Rather, in recognising and
accepting this reality, we may be better able to fabricate institu-
tions that direct the reality to its best ends. If the conditions of
polities beyond Earth turn out to be hellish, then we have done
our best to assuage them, and we may still achieve happiness
and success in those societies. If the naturally altruistic capac-
ity of humans when collectively confronted by extremes releases
camaraderie and a blossoming of extraterrestrial liberties previ-
ously unanticipated, then so much the better, and we can allow
the barriers we put in place to prevent tyranny to lie dormant
and unused. Even so, we could still wonder why all this would
concern us. Isn’t despotism something for future space travellers?
Why should we care on Earth?
It may be the case that the construction of different forms of
society in space will influence the conditions for certain polities
on Earth. If the Solar System is filled with illiberality, a scattering
of settlements comprised of collections of slaves under the tute-
lage of despots, is it not the case that compared to them, any form
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dealt her a blow on the head with a hickory club, which cut a horrible
gash and left her face literally covered with blood. In this condition
the poor young woman came down to implore protection at the
hands of my old master. I expected to see him boil over with rage at
the revolting deed, and to hear him fill the air with curses upon the
brutal Plummer; but I was disappointed. He sternly told her in an
angry tone, “She deserved every bit of it, and if she did not go home
instantly he would himself take the remaining skin from her neck and
back.” Thus the poor girl was compelled to return without redress,
and perhaps to receive an additional flogging for daring to appeal to
authority higher than that of the overseer.
I did not at that time understand the philosophy of this treatment
of my cousin. I think I now understand it. This treatment was a part of
the system, rather than a part of the man. To have encouraged
appeals of this kind would have occasioned much loss of time, and
leave the overseer powerless to enforce obedience. Nevertheless,
when a slave had nerve enough to go straight to his master, with a
well-founded complaint against an overseer, though he might be
repelled and have even that of which he complained at the time
repeated, and though he might be beaten by his master as well as
by the overseer, for his temerity, in the end, the policy of complaining
was generally vindicated by the relaxed rigor of the overseer’s
treatment. The latter became more careful and less disposed to use
the lash upon such slaves thereafter.
The overseer very naturally disliked to have the ear of the
master disturbed by complaints, and either for this reason or
because of advice privately given him by his employer, he generally
modified the rigor of his rule after complaints of this kind had been
made against him. For some cause or other the slaves, no matter
how often they were repulsed by their masters, were ever disposed
to regard them with less abhorrence than the overseer. And yet
these masters would often go beyond their overseers in wanton
cruelty. They wielded the lash without any sense of responsibility.
They could cripple or kill without fear of consequences. I have seen
my old master in a tempest of wrath, full of pride, hatred, jealousy,
and revenge, where he seemed a very fiend.
The circumstances which I am about to narrate, and which gave
rise to this fearful tempest of passion, were not singular, but very
common in our slaveholding community.
The reader will have noticed that among the names of slaves,
Esther is mentioned. This was a young woman who possessed that
which was ever a curse to the slave girl—namely, personal beauty.
She was tall, light-colored, well formed, and made a fine
appearance. Esther was courted by “Ned Roberts,” the son of a
favorite slave of Col. Lloyd, who was as fine-looking a young man as
Esther was a woman. Some slaveholders would have been glad to
have promoted the marriage of two such persons, but for some
reason, Captain Anthony disapproved of their courtship. He strictly
ordered her to quit the company of young Roberts, telling her that he
would punish her severely if he ever found her again in his company.
But it was impossible to keep this couple apart. Meet they would,
and meet they did. Had Mr. Anthony been himself a man of honor,
his motives in this matter might have appeared more favorably. As it
was, they appeared as abhorrent as they were contemptible. It was
one of the damning characteristics of slavery, that it robbed its
victims of every earthly incentive to a holy life. The fear of God and
the hope of heaven were sufficient to sustain many slave women
amidst the snares and dangers of their strange lot; but they were
ever at the mercy of the power, passion, and caprice of their owners.
Slavery provided no means for the honorable perpetuation of the
race. Yet despite of this destitution there were many men and
women among the slaves who were true and faithful to each other
through life.
But to the case in hand. Abhorred and circumvented as he was,
Captain Anthony, having the power, was determined on revenge. I
happened to see its shocking execution, and shall never forget the
scene. It was early in the morning, when all was still, and before any
of the family in the house or kitchen had risen. I was, in fact,
awakened by the heartrending shrieks and piteous cries of poor
Esther. My sleeping-place was on the dirt floor of a little rough closet
which opened into the kitchen, and through the cracks in its
unplaned boards I could distinctly see and hear what was going on,
without being seen. Esther’s wrists were firmly tied, and the twisted
rope was fastened to a strong iron staple in a heavy wooden beam
above, near the fire-place. Here she stood on a bench, her arms
tightly drawn above her head. Her back and shoulders were perfectly
bare. Behind her stood old master, with cowhide in hand, pursuing
his barbarous work with all manner of harsh, coarse, and tantalizing
epithets. He was cruelly deliberate, and protracted the torture as one
who was delighted with the agony of his victim. Again and again he
drew the hateful scourge through his hand, adjusting it with a view of
dealing the most pain-giving blow his strength and skill could inflict.
Poor Esther had never before been severely whipped. Her shoulders
were plump and tender. Each blow, vigorously laid on, brought
screams from her as well as blood. “Have mercy! Oh, mercy!” she
cried. “I wont do so no more.” But her piercing cries seemed only to
increase his fury. The whole scene, with all its attendants, was
revolting and shocking to the last degree, and when the motives for
the brutal castigation are known, language has no power to convey a
just sense of its dreadful criminality. After laying on I dare not say
how many stripes, old master untied his suffering victim. When let
down she could scarcely stand. From my heart I pitied her, and child
as I was, and new to such scenes, the shock was tremendous. I was
terrified, hushed, stunned, and bewildered. The scene here
described was often repeated, for Edward and Esther continued to
meet, notwithstanding all efforts to prevent their meeting.
CHAPTER VI.
A CHILD’S REASONING.
The author’s early reflections on Slavery—Aunt Jennie and Uncle Noah—

Presentiment of one day becoming a freeman—Conflict between an
overseer and a slave woman—Advantage of resistance—Death of an
overseer—Col. Lloyd’s plantation home—Monthly distribution of food—
Singing of Slaves—An explanation—The slaves’ food and clothing—
Naked children—Life in the quarter—Sleeping places—not beds—
Deprivation of sleep—Care of nursing babies—Ash cake—Contrast.
THE incidents related in the foregoing chapter led me thus early to

inquire into the origin and nature of slavery. Why am I a slave? Why
are some people slaves and others masters? These were perplexing
questions and very troublesome to my childhood. I was told by some
one very early that “God up in the sky” had made all things, and had
made black people to be slaves and white people to be masters. I
was told too that God was good and that he knew what was best for
everybody. This was, however, less satisfactory than the first
statement. It came point blank against all my notions of goodness.
The case of Aunt Esther was in my mind. Besides, I could not tell
how anybody could know that God made black people to be slaves.
Then I found, too, that there were puzzling exceptions to this theory
of slavery, in the fact that all black people were not slaves, and all
white people were not masters. An incident occurred about this time
that made a deep impression on my mind. One of the men slaves of
Captain Anthony and my Aunt Jennie ran away. A great noise was
made about it. Old master was furious. He said he would follow them
and catch them and bring them back, but he never did it, and
somebody told me that Uncle Noah and Aunt Jennie had gone to the
free states and were free. Besides this occurrence, which brought
much light to my mind on the subject, there were several slaves on
Mr. Lloyd’s place who remembered being brought from Africa. There
were others that told me that their fathers and mothers were stolen
from Africa.
This to me was important knowledge, but not such as to make
me feel very easy in my slave condition. The success of Aunt Jennie
and Uncle Noah in getting away from slavery was, I think, the first
fact that made me seriously think of escape for myself. I could not
have been more than seven or eight years old at the time of this
occurrence, but young as I was I was already a fugitive from slavery
in spirit and purpose.
Up to the time of the brutal treatment of my Aunt Esther, already
narrated, and the shocking plight in which I had seen my cousin from
Tuckahoe, my attention had not been especially directed to the
grosser and more revolting features of slavery. I had, of course,
heard of whippings and savage mutilations of slaves by brutal
overseers, but happily for me I had always been out of the way of
such occurrences. My play time was spent outside of the corn and
tobacco fields, where the overseers and slaves were brought
together and in conflict. But after the case of my Aunt Esther I saw
others of the same disgusting and shocking nature. The one of these
which agitated and distressed me most was the whipping of a
woman, not belonging to my old master, but to Col. Lloyd. The
charge against her was very common and very indefinite, namely,
“impudence.” This crime could be committed by a slave in a hundred
different ways, and depended much upon the temper and caprice of
the overseer as to whether it was committed at all. He could create
the offense whenever it pleased him. A look, a word, a gesture,
accidental or intentional, never failed to be taken as impudence
when he was in the right mood for such an offense. In this case there
were all the necessary conditions for the commission of the crime
charged. The offender was nearly white, to begin with; she was the
wife of a favorite hand on board of Mr. Lloyd’s sloop and was
besides the mother of five sprightly children. Vigorous and spirited
woman that she was, a wife and a mother, with a predominating
share of the blood of the master running in her veins. Nellie (for that
was her name) had all the qualities essential to impudence to a slave
overseer. My attention was called to the scene of the castigation by
the loud screams and curses that proceeded from the direction of it.
When I came near the parties engaged in the struggle, the overseer
had hold of Nelly, endeavoring with his whole strength to drag her to
a tree against her resistance. Both his and her faces were bleeding,
for the woman was doing her best. Three of her children were
present, and though quite small, (from seven to ten years old I
should think,) they gallantly took the side of their mother against the
overseer, and pelted him well with stones and epithets. Amid the
screams of the children “Let my mammy go! Let my mammy go!” the
hoarse voice of the maddened overseer was heard in terrible oaths
that he would teach her how to give a white man “impudence.” The
blood on his face and on hers attested her skill in the use of her
nails, and his dogged determination to conquer. His purpose was to
tie her up to a tree and give her, in slaveholding parlance, a “genteel
flogging,” and he evidently had not expected the stern and protracted
resistance he was meeting, or the strength and skill needed to its
execution. There were times when she seemed likely to get the
better of the brute, but he finally overpowered her, and succeeded in
getting her arms firmly tied to the tree towards which he had been
dragging her. The victim was now at the mercy of his merciless lash.
What followed I need not here describe. The cries of the now
helpless woman, while undergoing the terrible infliction, were
mingled with the hoarse curses of the overseer and the wild cries of
her distracted children. When the poor woman was untied, her back
was covered with blood. She was whipped, terribly whipped, but she
was not subdued, and continued to denounce the overseer, and pour
upon him every vile epithet she could think of. Such floggings are
seldom repeated by overseers on the same persons. They prefer to
whip those who were the most easily whipped. The doctrine that
submission to violence is the best cure for violence did not hold good
as between slaves and overseers. He was whipped oftener who was
whipped easiest. That slave who had the courage to stand up for
himself against the overseer, although he might have many hard
stripes at first, became while legally a slave virtually a freeman. “You
can shoot me,” said a slave to Rigby Hopkins, “but you can’t whip
me,” and the result was he was neither whipped nor shot. I do not
know that Mr. Sevier ever attempted to whip Nelly again. He
probably never did, for not long after he was taken sick and died. It
was commonly said that his death-bed was a wretched one, and
that, the ruling passion being strong in death, he died flourishing the
slave whip and with horrid oaths upon his lips. This death-bed scene
may only be the imagining of the slaves. One thing is certain, that
when he was in health his profanity was enough to chill the blood of
an ordinary man. Nature, or habit, had given to his face an
expression of uncommon savageness. Tobacco and rage had
ground his teeth short, and nearly every sentence that he uttered
was commenced or completed with an oath. Hated for his cruelty,
despised for his cowardice, he went to his grave lamented by
nobody on the place outside of his own house, if, indeed, he was
even lamented there.
In Mr. James Hopkins, the succeeding overseer, we had a
different and a better man, as good perhaps as any man could be in
the position of a slave overseer. Though he sometimes wielded the
lash, it was evident that he took no pleasure in it and did it with much
reluctance. He stayed but a short time here, and his removal from
the position was much regretted by the slaves generally. Of the
successor of Mr. Hopkins I shall have something to say at another
time and in another place.
For the present we will attend to a further description of the
business-like aspect of Col. Lloyd’s “Great House” farm. There was
always much bustle and noise here on the two days at the end of
each month, for then the slaves belonging to the different branches
of this great estate assembled here by their representatives to obtain
their monthly allowances of corn-meal and pork. These were gala
days for the slaves of the outlying farms, and there was much rivalry
among them as to who should be elected to go up to the Great
House farm for the “Allowances” and indeed to attend to any other
business at this great place, to them the capitol of a little nation. Its
beauty and grandeur, its immense wealth, its numerous population,
and the fact that uncles Harry, Peter, and Jake, the sailors on board
the sloop, usually kept on sale trinkets which they bought in
Baltimore to sell to their less fortunate fellow-servants, made a visit
to the Great House farm a high privilege, and eagerly sought. It was
valued, too, as a mark of distinction and confidence; but probably the
chief motive among the competitors for the office was the opportunity
it afforded to shake off the monotony of the field and to get beyond
the overseer’s eye and lash. Once on the road with an ox-team, and
seated on the tongue of the cart, with no overseer to look after him,
he felt himself comparatively free.
Slaves were expected to sing as well as to work. A silent slave
was not liked, either by masters or by overseers. “Make a noise
there! make a noise there!” and “bear a hand,” were words usually
addressed to slaves when they were silent. This, and the natural
disposition of the negro to make a noise in the world, may account
for the almost constant singing among them when at their work.
There was generally more or less singing among the teamsters at all
times. It was a means of telling the overseer, in the distance, where
they were, and what they were about. But on the allowance days
those commissioned to the Great House farm were peculiarly vocal.
While on the way they would make the grand old woods for miles
around reverberate with their wild and plaintive notes. They were
indeed both merry and sad. Child as I was, these wild songs greatly
depressed my spirits. Nowhere outside of dear old Ireland, in the
days of want and famine, have I heard sounds so mournful.
In all these slave songs there was ever some expression of
praise of the Great House farm—something that would please the
pride of the Lloyds.
I am going away to the Great House farm,

O, yea! O, yea! O, yea!
My old master is a good old master,
O, yea! O, yea! O, yea
These words would be sung over and over again, with others,
improvised as they went along—jargon, perhaps, to the reader, but
full of meaning to the singers. I have sometimes thought that the
mere hearing of these songs would have done more to impress the
good people of the north with the soul-crushing character of slavery
than whole volumes exposing the physical cruelties of the slave
system; for the heart has no language like song. Many years ago,
when recollecting my experience in this respect, I wrote of these
slave songs in the following strain:
“I did not, when a slave, fully understand the deep meaning of
those rude and apparently incoherent songs. I was, myself, within
the circle, so that I could then neither hear nor see as those without
might see and hear. They breathed the prayer and complaint of souls
overflowing with the bitterest anguish. They depressed my spirits
and filled my heart with ineffable sadness.”
The remark in the olden time was not unfrequently made, that
slaves were the most contented and happy laborers in the world, and
their dancing and singing were referred to in proof of this alleged
fact; but it was a great mistake to suppose them happy because they
sometimes made those joyful noises. The songs of the slaves
represented their sorrows, rather than their joys. Like tears, they
were a relief to aching hearts. It is not inconsistent with the
constitution of the human mind, that avails itself of one and the same
method for expressing opposite emotions. Sorrow and desolation
have their songs, as well as joy and peace.
It was the boast of slaveholders that their slaves enjoyed more of
the physical comforts of life than the peasantry of any country in the
world. My experience contradicts this. The men and the women
slaves on Col. Lloyd’s farm received as their monthly allowance of
food, eight pounds of pickled pork, or its equivalent in fish. The pork
was often tainted, and the fish were of the poorest quality. With their
pork or fish, they had given them one bushel of Indian meal,
unbolted, of which quite fifteen per cent. was more fit for pigs than
for men. With this one pint of salt was given, and this was the entire
monthly allowance of a full-grown slave, working constantly in the
open field from morning till night every day in the month except
Sunday. There is no kind of work which really requires a better
supply of food to prevent physical exhaustion than the field work of a
slave. The yearly allowance of clothing was not more ample than the
supply of food. It consisted of two tow-linen shirts, one pair of
trowsers of the same coarse material, for summer, and a woolen pair
of trowsers and a woolen jacket for winter, with one pair of yarn
stockings and a pair of shoes of the coarsest description. Children
under ten years old had neither shoes, stockings, jackets, nor
trowsers. They had two coarse tow-linen shirts per year, and when
these were worn out they went naked till the next allowance day—
and this was the condition of the little girls as well as the boys. As to
beds, they had none. One coarse blanket was given them, and this
only to the men and women. The children stuck themselves in holes
and corners about the quarters, often in the corners of huge
chimneys, with their feet in the ashes to keep them warm. The want
of beds, however, was not considered a great privation by the field
hands. Time to sleep was of far greater importance. For when the
day’s work was done most of these had their washing, mending, and
cooking to do, and having few or no facilities for doing such things,
very many of their needed sleeping hours were consumed in
necessary preparations for the labors of the coming day. The
sleeping apartments, if they could have been properly called such,
had little regard to comfort or decency. Old and young, male and
female, married and single, dropped down upon the common clay
floor, each covering up with his or her blanket, their only protection
from cold or exposure. The night, however, was shortened at both
ends. The slaves worked often as long as they could see, and were
late in cooking and mending for the coming day, and at the first gray
streak of the morning they were summoned to the field by the
overseer’s horn. They were whipped for over-sleeping more than for
any other fault. Neither age nor sex found any favor. The overseer
stood at the quarter door, armed with stick and whip, ready to deal
heavy blows upon any who might be a little behind time. When the
horn was blown there was a rush for the door, for the hindermost one
was sure to get a blow from the overseer. Young mothers who
worked in the field were allowed an hour about ten o’clock in the
morning to go home to nurse their children. This was when they
were not required to take them to the field with them, and leave them
upon “turning row,” or in the corner of the fences.
As a general rule the slaves did not come to their quarters to
take their meals, but took their ash-cake (called thus because baked
in the ashes) and piece of pork, or their salt herrings, where they
were at work.
But let us now leave the rough usage of the field, where vulgar
coarseness and brutal cruelty flourished as rank as weeds in the
tropics, where a vile wretch, in the shape of a man, rides, walks, and
struts about, with whip in hand, dealing heavy blows and leaving
deep gashes on the flesh of men and women, and turn our attention
to the less repulsive slave life as it existed in the home of my
childhood. Some idea of the splendor of that place sixty years ago
has already been given. The contrast between the condition of the
slaves and that of their masters was marvelously sharp and striking.
There were pride, pomp, and luxury on the one hand, servility,
dejection, and misery on the other.
CHAPTER VII.
LUXURIES AT THE GREAT HOUSE.
Contrasts—Great House luxuries—Its hospitality—Entertainments—Fault-

finding—Shameful humiliation of an old and faithful coachman—William
Wilks—Curious incident—Expressed satisfaction not always genuine—
Reasons for suppressing the truth.
THE close-fisted stinginess that fed the poor slave on coarse corn-
meal and tainted meat, that clothed him in crashy tow-linen and
hurried him on to toil through the field in all weathers, with wind and
rain beating through his tattered garments, that scarcely gave even
the young slave-mother time to nurse her infant in the fence-corner,
wholly vanished on approaching the sacred precincts of the “Great
House” itself. There the scriptural phrase descriptive of the wealthy
found exact illustration. The highly-favored inmates of this mansion
were literally arrayed in “purple and fine linen, and fared
sumptuously every day.” The table of this house groaned under the
blood-bought luxuries gathered with painstaking care at home and
abroad. Fields, forests, rivers, and seas were made tributary.
Immense wealth and its lavish expenditures filled the Great House
with all that could please the eye or tempt the taste. Fish, flesh, and
fowl were here in profusion. Chickens of all breeds; ducks of all
kinds, wild and tame, the common and the huge Muscovite; Guinea
fowls, turkeys, geese, and pea-fowls were fat, and fattening for the
destined vortex. Here the graceful swan, the mongrels, the black-
necked wild goose, partridges, quails, pheasants and pigeons,
choice water-fowl, with all their strange varieties, were caught in this
huge net. Beef, veal, mutton, and venison, of the most select kinds
and quality, rolled in bounteous profusion to this grand consumer.
The teeming riches of the Chesapeake Bay, its rock perch, drums,
crocus, trout, oysters, crabs, and terrapin were drawn hither to adorn
the glittering table. The dairy, too, the finest then on the eastern
shore of Maryland, supplied by cattle of the best English stock,
imported for the express purpose, poured its rich donations of
fragrant cheese, golden butter, and delicious cream to heighten the
attractions of the gorgeous, unending round of feasting. Nor were the
fruits of the earth overlooked. The fertile garden, many acres in size,
constituting a separate establishment distinct from the common farm,
with its scientific gardener direct from Scotland, a Mr. McDermott,
and four men under his direction, was not behind, either in the
abundance or in the delicacy of its contributions. The tender
asparagus, the crispy celery, and the delicate cauliflower, egg plants,
beets, lettuce, parsnips, peas, and French beans, early and late,
radishes, cantelopes, melons of all kinds; and the fruits of all climes
and of every description, from the hardy apples of the north to the
lemon and orange of the south, culminated at this point. Here were
gathered figs, raisins, almonds, and grapes from Spain, wines and
brandies from France, teas of various flavor from China, and rich,
aromatic coffee from Java, all conspiring to swell the tide of high life,
where pride and indolence lounged in magnificence and satiety.
Behind the tall-backed and elaborately wrought chairs stood the
servants, fifteen in number, carefully selected, not only with a view to
their capacity and adeptness, but with especial regard to their
personal appearance, their graceful agility, and pleasing address.
Some of these servants, armed with fans, wafted reviving breezes to
the over-heated brows of the alabaster ladies, whilst others watched
with eager eye and fawn-like step, anticipating and supplying wants
before they were sufficiently formed to be announced by word or
sign.
These servants constituted a sort of black aristocracy. They
resembled the field hands in nothing except their color, and in this
they held the advantage of a velvet-like glossiness, rich and
beautiful. The hair, too, showed the same advantage. The delicately-
formed colored maid rustled in the scarcely-worn silk of her young
mistress, while the servant men were equally well attired from the
overflowing wardrobe of their young masters, so that in dress, as
well as in form and feature, in manner and speech, in tastes and
habits, the distance between these favored few and the sorrow and
hunger-smitten multitudes of the quarter and the field was immense.
In the stables and carriage-houses were to be found the same
evidences of pride and luxurious extravagance. Here were three
splendid coaches, soft within and lustrous without. Here, too, were
gigs, phaetons, barouches, sulkeys, and sleighs. Here were saddles
and harnesses, beautifully wrought and richly mounted. Not less
than thirty-five horses of the best approved blood, both for speed
and beauty, were kept only for pleasure. The care of these horses
constituted the entire occupation of two men, one or the other of
them being always in the stable to answer any call which might be
made from the Great House. Over the way from the stable was a
house built expressly for the hounds, a pack of twenty-five or thirty,
the fare for which would have made glad the hearts of a dozen
slaves. Horses and hounds, however, were not the only consumers
of the slave’s toil. The hospitality practiced at the Lloyd’s would have
astonished and charmed many a health-seeking divine or merchant
from the north. Viewed from his table, and not from the field, Colonel
Lloyd was, indeed, a model of generous hospitality. His house was
literally a hotel for weeks, during the summer months. At these
times, especially, the air was freighted with the rich fumes of baking,
boiling, roasting, and broiling. It was something to me that I could
share these odors with the winds, even if the meats themselves were
under a more stringent monopoly. In master Daniel I had a friend at
court, who would sometimes give me a cake, and who kept me well
informed as to their guests and their entertainments. Viewed from
Col. Lloyd’s table, who could have said that his slaves were not well
clad and well cared for? Who would have said they did not glory in
being the slaves of such a master? Who but a fanatic could have
seen any cause for sympathy for either master or slave? Alas, this
immense wealth, this gilded splendor, this profusion of luxury, this
exemption from toil, this life of ease, this sea of plenty were not the
pearly gates they seemed to a world of happiness and sweet
content. The poor slave, on his hard pine plank, scantily covered
with his thin blanket, slept more soundly than the feverish voluptuary
who reclined upon his downy pillow. Food to the indolent is poison,
not sustenance. Lurking beneath the rich and tempting viands were
invisible spirits of evil, which filled the self-deluded gourmandizer
with aches and pains, passions uncontrollable, fierce tempers,
dyspepsia, rheumatism, lumbago, and gout, and of these the Lloyds
had a full share.
Col. Lloyd Whipping Barney.

I had many opportunities of witnessing the restless discontent
and capricious irritation of the Lloyds. My fondness for horses
attracted me to the stables much of the time. The two men in charge
of this establishment were old and young Barney—father and son.
Old Barney was a fine looking, portly old man of a brownish
complexion, and a respectful and dignified bearing. He was much
devoted to his profession, and held his office as an honorable one.
He was a farrier as well as an ostler, and could bleed, remove
lampers from their mouths, and administer medicine to horses. No
one on the farm knew so well as old Barney what to do with a sick
horse; but his office was not an enviable one, and his gifts and
acquirements were of little advantage to him. In nothing was Col.
Lloyd more unreasonable and exacting than in respect to the
management of his horses. Any supposed inattention to these
animals was sure to be visited with degrading punishment. His
horses and dogs fared better than his men. Their beds were far
softer and cleaner than those of his human cattle. No excuse could
shield old Barney if the Colonel only suspected something wrong
about his horses, and consequently he was often punished when
faultless. It was painful to hear the unreasonable and fretful
scoldings administered by Col. Lloyd, his son Murray, and his sons-
in-law, to this poor man. Three of the daughters of Col. Lloyd were
married, and they with their husbands remained at the great house a
portion of the year, and enjoyed the luxury of whipping the servants
when they pleased. A horse was seldom brought out of the stable to
which no objection could be raised. “There was dust in his hair;”
“there was a twist in his reins;” “his foretop was not combed;” “his
mane did not lie straight;” “his head did not look well;” “his fetlocks
had not been properly trimmed.” Something was always wrong.
However groundless the complaint, Barney must stand, hat in hand,
lips sealed, never answering a word in explanation or excuse. In a
free State, a master thus complaining without cause, might be told
by his ostler: “Sir, I am sorry I cannot please you, but since I have
done the best I can and fail to do so, your remedy is to dismiss me.”
But here the ostler must listen and tremblingly abide his master’s
behest. One of the most heart-saddening and humiliating scenes I
ever witnessed was the whipping of old Barney by Col. Lloyd. These
two men were both advanced in years; there were the silver locks of
the master, and the bald and toil-worn brow of the slave—superior
and inferior here, powerful and weak here, but equals before God.
“Uncover your head,” said the imperious master; he was obeyed.
“Take off your jacket, you old rascal!” and off came Barney’s jacket.
“Down on your knees!” down knelt the old man, his shoulders bare,
his bald head glistening in the sunshine, and his aged knees on the
cold, damp ground. In this humble and debasing attitude, that
master, to whom he had devoted the best years and the best
strength of his life, came forward and laid on thirty lashes with his
horse-whip. The old man made no resistance, but bore it patiently,
answering each blow with only a shrug of the shoulders and a groan.
I do not think that the physical suffering from this infliction was
severe, for the whip was a light riding-whip; but the spectacle of an
aged man—a husband and a father—humbly kneeling before his
fellow-man, shocked me at the time; and since I have grown older,
few of the features of slavery have impressed me with a deeper
sense of its injustice and barbarity than this exciting scene. I owe it
to the truth, however, to say that this was the first and last time I ever
saw a slave compelled to kneel to receive a whipping.
Another incident, illustrating a phase of slavery to which I have
referred in another connection, I may here mention. Besides two
other coachmen, Col. Lloyd owned one named William Wilks, and
his was one of the exceptionable cases where a slave possessed a
surname, and was recognized by it, by both colored and white
people. Wilks was a very fine-looking man. He was about as white
as any one on the plantation, and in form and feature bore a very
striking resemblance to Murray Lloyd. It was whispered and
generally believed that William Wilks was a son of Col. Lloyd, by a
highly favored slave-woman who was still on the plantation. There
were many reasons for believing this whisper, not only from his
personal appearance, but from the undeniable freedom which he
enjoyed over all others, and his apparent consciousness of being
something more than a slave to his master. It was notorious too that
William had a deadly enemy in Murray Lloyd, whom he so much
resembled, and that the latter greatly worried his father with
importunities to sell William. Indeed, he gave his father no rest, until
he did sell him to Austin Woldfolk, the great slave-trader at that time.
Before selling him, however, he tried to make things smooth by
giving William a whipping, but it proved a failure. It was a
compromise, and like most such, defeated itself,—for soon after Col.
Lloyd atoned to William for the abuse by giving him a gold watch and
chain. Another fact somewhat curious was, that though sold to the
remorseless Woldfolk, taken in irons to Baltimore, and cast into
prison, with a view to being sent to the South, William outbid all his
purchasers, paid for himself, and afterwards resided in Baltimore.
How this was accomplished was a great mystery at the time,
explained only on the supposition that the hand which had bestowed
the gold watch and chain had also supplied the purchase-money, but
I have since learned that this was not the true explanation. Wilks had
many friends in Baltimore and Annapolis, and they united to save
him from a fate which was the one of all others most dreaded by the
slaves. Practical amalgamation was however so common at the
South, and so many circumstances pointed in that direction, that
there was little reason to doubt that William Wilks was the son of
Edward Lloyd.
The real feelings and opinions of the slaves were not much
known or respected by their masters. The distance between the two
was too great to admit of such knowledge; and in this respect Col.
Lloyd was no exception to the rule. His slaves were so numerous he
did not know them when he saw them. Nor, indeed, did all his slaves
know him. It is reported of him, that riding along the road one day he
met a colored man, and addressed him in what was the usual way of
speaking to colored people on the public highways of the South:
“Well, boy, who do you belong to?” “To Col. Lloyd,” replied the slave.
“Well, does the Colonel treat you well?” “No, sir,” was the ready
reply. “What, does he work you hard?” “Yes, sir.” “Well, don’t he give
you enough to eat?” “Yes, sir, he gives me enough to eat, such as it
is.” The Colonel rode on; the slave also went on about his business,
not dreaming that he had been conversing with his master. He
thought and said nothing of the matter, until two or three weeks
afterwards, he was informed by his overseer that for having found
fault with his master, he was now to be sold to a Georgia trader. He
was immediately chained and handcuffed; and thus without a
moment’s warning, he was snatched away, and forever sundered
from his family and friends by a hand as unrelenting as that of death.
This was the penalty of telling the simple truth, in answer to a series
of plain questions. It was partly in consequence of such facts, that
slaves, when inquired of as to their condition and the character of
their masters, would almost invariably say that they were contented
and their masters kind. Slaveholders are known to have sent spies
among their slaves to ascertain if possible their views and feelings in
regard to their condition; hence the maxim established among them,
that “a still tongue makes a wise head.” They would suppress the
truth rather than take the consequences of telling it, and in so doing
they prove themselves a part of the human family. I was frequently
asked if I had a kind master, and I do not remember ever to have
given a negative reply. I did not consider myself as uttering that
which was strictly untrue, for I always measured the kindness of my
master by the standard of kindness set up by the slaveholders
around us.
CHAPTER VIII
CHARACTERISTICS OF OVERSEERS.
Austin Gore—Sketch of his character—Overseers as a class—Their peculiar

characteristics—The marked individuality of Austin Gore—His sense of
duty—Murder of poor Denby—Sensation—How Gore made his peace
with Col. Lloyd—Other horrible murders—No laws for the protection of
slaves possible of being enforced.
THE comparatively moderate rule of Mr. Hopkins as overseer on Col.

Lloyd’s plantation was succeeded by that of another whose name
was Austin Gore. I hardly know how to bring this man fitly before the
reader, for under him there was more suffering from violence and
bloodshed than had, according to the older slaves, ever been
experienced before at this place. He was an overseer, and
possessed the peculiar characteristics of his class, yet to call him
merely an overseer would not give one a fair conception of the man.
I speak of overseers as a class, for they were such. They were as
distinct from the slaveholding gentry of the south as are the fish-
women of Paris, and the coal-heavers of London, distinct from other
grades of society. They constituted a separate fraternity at the south.
They were arranged and classified by that great law of attraction
which determines the sphere and affinities of men; which ordains
that men whose malign and brutal propensities preponderate over
their moral and intellectual endowments shall naturally fall into those
employments which promise the largest gratification to those
predominating instincts or propensities. The office of overseer took
this raw material of vulgarity and brutality, and stamped it as a
distinct class in southern life. But in this class, as in all other classes,
there were sometimes persons of marked individuality, yet with a
general resemblance to the mass. Mr. Gore was one of those to

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Interplanetary Liberty: Building Free

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Liberty! . . . let us repeat it without fear of wounding any power that

A lexander Hamilton, one of the framers of the US Constitu-

atmosphere of revolution in which the framers found them-

and even engineering can be used to construct free societies in

I think it is necessary for me to be clear to the reader about

region, and across the expanding size of the human population,

alerted and may make their own judgement on the conclusions

be a subject of feverish interest and discussion among all hu-

the more intractable questions of human behaviour and social

I would like to thank the many colleagues and friends with

inspired me with their passionate views, their desire to see free-

1. Liberty on the space frontier 1

Liberty: the endless human challenge on Earth

T homas Hobbes, a seventeenth-century political philosopher,

be cowed and controlled by an all-imposing manager but instead

liberty and authority without being wounded. To this we might

to touch down on planetary bodies such as the Moon would

These decisions on spacecraft cleanliness impacted the free-

political philosophy that have absorbed the human imagination

It is possible to deliberate on the problem of liberty

It would be apropos for a person to point out that the lack of

International Space Station) would make speculations on the na-

make some suggestions for how forms of despotism that may be

I could have knowingly nodded to Epictetus about the goings-on

ends; we might discuss the freedom of nations to embark on cer-

Freedom, however, is not the last word. Freedom is only part

Although I essentially agree with Frankl’s point (and I think his

The essential challenge of liberty in space is related

people have to return to Earth, are distinctly linked to the space

they do not have the technical means to control the atmosphere

technology and a single breath of air that makes the elementary

An energetic and kinetically imposed barrier

Let us explore some of the specific environments beyond Earth

obtaining vital supplies in those locations. On Mars, we have the

showstopper to human life on Mars once the appropriate tech-

rarely seen on Earth. In the case of oxygen gas, the oxygen

The link between extraterrestrial physical conditions

These conditions on other planetary bodies and in the open

the door to substantial control over people operating in such

Successful tyrannies in space may stultify liberty on

The author’s early reflections on Slavery—Aunt Jennie and Uncle Noah—

THE incidents related in the foregoing chapter led me thus early to

I am going away to the Great House farm,

Contrasts—Great House luxuries—Its hospitality—Entertainments—Fault-

Col. Lloyd Whipping Barney.

Austin Gore—Sketch of his character—Overseers as a class—Their peculiar

THE comparatively moderate rule of Mr. Hopkins as overseer on Col.

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