She Was Deemed Unmarriageable—So Her Father Gave Her to the Strongest Slave, Virginia 1856
Part 1
Virginia, 1856.
They said I would never marry. In 4 years, 12 men came to look at me and walked away. They saw the mahogany wheelchair my father had commissioned after the riding accident that shattered my spine when I was 8 years old. They saw useless legs and imagined a useless woman.
My name is Elellanar Whitmore. I was 22 years old and, in the language of Virginia society, damaged goods.
It was not the wheelchair alone that rendered me unmarriageable. It was what it symbolized. A burden. A wife who could not stand beside her husband at parties. A woman rumored incapable of bearing children, incapable of managing a household, incapable of fulfilling the duties expected of a southern wife.
The rumor about my fertility was entirely false. Some physician, without examining me, speculated idly that a paralyzed woman could not conceive. The suggestion spread swiftly and viciously. Suddenly I was not merely disabled; I was defective in every way that mattered to 1856 America.
My father arranged 12 proposals. 12 rejections followed, each delivered with increasing cruelty.
“She cannot process down the aisle.”
“My children need a mother who can chase them.”
“What is the point if she cannot have babies?”
By the time William Foster—fat, perpetually drunk, 50 years old—refused me despite my father’s offer of a third of our estate’s annual profits, I understood the truth. I would die alone.
My father, however, had conceived a plan so radical that when he first spoke of it, I believed I had misheard.
“I am giving you to Josiah,” he said. “The blacksmith. He will be your husband.”
I stared at Colonel Richard Whitmore, master of 5,000 acres and 200 enslaved people.
“Josiah?” I whispered. “Father, Josiah is enslaved.”
“Yes,” he replied evenly. “I know exactly what I am doing.”
What none of us could foresee was that this desperate measure would become the greatest love of my life.
They called Josiah the brute.
He stood nearly 7 ft tall and weighed close to 300 lb, his immense strength forged by years at the anvil. His hands, scarred by burns, could bend iron bars. His presence made men step back. Enslaved people and white visitors alike gave him space. Guests to our plantation would whisper about Whitmore’s monster in the smithy.
But what I was about to discover was that Josiah was the gentlest man I would ever meet.
In March 1856, one month after Foster’s rejection, my father summoned me to his study.
“No white man will marry you,” he said bluntly. “That is the reality. But you need protection. When I die, this estate passes to your cousin Robert. He will liquidate everything, grant you a small allowance, and leave you dependent on relatives who do not want you.”
“Then leave me the estate,” I said, though I knew Virginia law forbade women from inheriting independently in such circumstances—especially a woman like me.
My father gestured helplessly toward the wheelchair.
“Josiah is the strongest man on this property,” he continued. “He is intelligent. Yes, I know he reads in secret. He is healthy, capable, and by every account gentle despite his size. He will not abandon you. He is bound by law to remain. He will protect you, provide for you, care for you.”
The logic was horrifying and airtight.
“Have you asked him?” I demanded.
“Not yet. I wished to speak with you first.”
“And if I refuse?”
His face seemed to age a decade.
“Then I continue searching for a white husband while we both know I will fail, and after I am gone, you will live in boarding houses, dependent on charity.”
He was right. I despised that he was right.
“May I meet him?” I asked. “Speak with him before you decide for both of us?”
“Of course.”
Josiah entered the parlor the following morning. I waited by the window when I heard his heavy steps in the hall. He ducked to clear the doorway.
He was enormous. Shoulders broad enough to brush the frame, hands scarred and powerful. He stood with his head bowed and hands clasped—the posture of an enslaved man before his owner. The nickname brute seemed apt.
Then he spoke.
“Josiah, this is my daughter, Elellanar,” my father said.
“Yes, sir,” Josiah replied.
His voice was deep, yet unexpectedly soft.
My father explained the arrangement. Josiah was to be responsible for my care.
“Do you understand what is being proposed?” I asked him.
“Yes, miss.”
“And you have agreed?”
He hesitated, confused.
“The colonel said I should, miss.”
“But do you want to?”
The question startled him. His dark brown eyes met mine.
“I do not know what I want, miss. I am a slave. What I want does not usually matter.”
My father excused himself, leaving us alone.
We sat in silence until I invited him to sit. The embroidered chair would not bear his weight; he chose the sofa instead, perching cautiously.
“Are you afraid of me, miss?” he asked.
“Should I be?”
“No, miss. I would never hurt you.”
“They call you the brute.”
He flinched.
“Because of my size. Because I look frightening. But I am not brutal. I have never hurt anyone. Not on purpose.”
“But you could.”
“I could,” he admitted. “But I would not. Not you. Not anyone who did not deserve it.”
There was sadness in his eyes, and resignation, and a gentleness that belied his formidable frame.
“If we do this,” I said, “I must know. Are you dangerous?”
“No, miss.”
“Cruel?”
“No, miss.”
“Will you hurt me?”
“Never. I promise.”
Then I asked a question that altered everything.
“Can you read?”
Fear flashed across his face. Literacy was illegal for enslaved people in Virginia.
“Yes, miss,” he said quietly. “I taught myself. I know it is not allowed. But I could not stop. Books are doorways to places I will never go.”
“What do you read?”
“Whatever I can find. Newspapers. Books borrowed in secret. I read slowly, but I read.”
“Have you read Shakespeare?”
His eyes widened.
“Yes, miss. There is an old copy in the library no one touches. I read it at night. Hamlet. Romeo and Juliet. The Tempest. That one is my favorite.”
“Why?”
“Prospero controls the island with magic. Ariel longs for freedom. Caliban is called a monster, but his island is stolen. He is enslaved. Prospero calls him savage, yet Prospero claims ownership of everything, including Caliban. So who is the monster?”
“You see Caliban as sympathetic?”
“I see him as human. Treated as less than human, but human nonetheless.”
“Like enslaved people,” I said.
“Yes, miss.”
We spoke for 2 hours. About Shakespeare, philosophy, ideas. His education was irregular, but his intellect was keen. My fear dissolved.
“I do not think you are a brute,” I told him. “I think you are a man in an impossible position. Like me.”
Tears welled in his eyes.
“Thank you, miss.”
“Call me Elellanar. When we are alone.”
“I should not.”
“Nothing about this is proper.”
He nodded.
“Elellanar.”
My name in his voice sounded entirely new.
“You are not unmarriageable,” he said. “Any man who cannot see past a wheelchair does not deserve you.”
It was the kindest thing anyone had told me in 4 years.
“Will you agree?” I asked.
“Yes,” he said without hesitation. “I will protect you. Care for you. Try to be worthy of you.”
We sealed the arrangement with a handshake.
The ceremony took place on April 1st, 1856. It was not a legal marriage—enslaved people could not marry—but my father gathered the household staff, read Scripture, and declared Josiah responsible for my welfare. He granted him authority in matters concerning me.
A room adjoining mine was prepared. Separate, yet connected.
The early weeks were awkward. Josiah assisted me with dressing, with movement, with intimate tasks I had never imagined discussing with any man. He asked permission before lifting me. He averted his eyes when possible. He preserved my dignity even when circumstances threatened it.
“This must be uncomfortable,” I said one morning.
“For you,” he replied.
“For you.”
“I have labored in fields that would kill other men,” he said. “I have been whipped. Sold away from family. Treated as livestock. Living here, caring for someone who treats me as human—this is not hardship.”
“You are still enslaved.”
“Yes. But I would rather be enslaved here with you than free and alone elsewhere.”
By the end of April we had established a rhythm. Mornings he assisted me, then returned to the forge. Afternoons we read, discussed ideas, spoke of his mother sold away when he was 10, of my own mother who died at my birth, of the accident that had paralyzed me.
We were two discarded people discovering solace in one another.
In May I asked to try the forge.
He hesitated, then positioned my wheelchair near the anvil and handed me a lighter hammer. The first strike barely marked the heated iron. The second was stronger. My arms burned, sweat soaked my dress, but I was shaping metal.
“Your first project,” he said, holding up the bent piece of iron. “You are stronger than you think.”
From that day forward I spent hours at the forge, crafting small tools and decorative pieces. For the first time in 14 years, I felt physically capable.
In June we sat in the library while he read Keats aloud.
“A thing of beauty is a joy forever,” he recited.
“Do you believe that?” I asked.
“Beauty in memory is permanent,” he said. “The thing may fade. The memory remains.”
“What is the most beautiful thing you have seen?”
He hesitated.
“You. Yesterday at the forge. Covered in soot. Laughing.”
“Say it again,” I whispered.
“You are beautiful, Elellanar. The wheelchair does not change that. The men who rejected you were blind.”
“Do you see me?” I asked.
“Yes. All of you.”
“I think I am falling in love with you.”
The silence was heavy.
“You cannot,” he said. “If anyone knew—”
“I do not care what they think.”
“You must care for your safety.”
“I care what I feel.”
He looked at me with anguish.
“I have loved you since the day you asked about Shakespeare,” he confessed. “Since you treated my thoughts as valuable.”
“Then say it.”
“I love you.”
We kissed in that library.
For 5 months we lived in stolen happiness. We were discreet, maintaining the façade of guardian and ward. My father either did not see or chose not to see.
In October 1856 we had built a fragile world inside the rigid confines of Virginia society.
It shattered on December 15th.
My father entered the library unannounced and found us kissing.
“Elellanar,” he said, his voice cold.
Josiah dropped to his knees.
“Sir, this is my fault.”
“Be quiet.”
“Are you in love with him?” my father asked me.
“Yes,” I said. “And he loves me. This was mutual.”
“What you have done—”
“I have fallen in love with a good man.”
“You have fallen in love with property.”
“Then free him,” I said. “Let us go north.”
“The North is not paradise,” he replied. “You will face prejudice everywhere.”
“Being without him will destroy me.”
My father sat heavily.
“I could sell him,” he said quietly. “Send him south.”
“Please do not.”
“I could separate you. That would be proper.”
“Please.”
“But I will not,” he said at last.
He had watched me change over the previous 9 months. He had seen my happiness.
“I need time,” he said. “But I will find a solution.”
In February 1857 he summoned us both.
“There is no way for this to work in Virginia,” he said. “Laws forbid it. Society would destroy you. Therefore, I am offering an alternative.”
He looked at Josiah.
“I will free you legally, with documents valid in any northern court.”
I could not breathe.
“Elellanar, I will give you $50,000. I will provide letters to abolitionists in Philadelphia. You will go north.”
“You are freeing him?” I whispered.
“Yes.”
“And allowing us to leave together?”
“Yes.”
Josiah wept openly.
“I am arranging a legal marriage before you depart,” my father continued. “You will be ostracized. You will struggle. Are you certain?”
“Yes,” I said.
Josiah swore to protect me always.
My father had not yet told us the cost this decision would exact upon him.
Part 2
The week that followed moved with astonishing speed. My father retained lawyers to prepare formal manumission papers declaring Josiah a free man under the law—documents crafted carefully enough to withstand scrutiny in any northern court. He arranged for a discreet but lawful marriage ceremony in Richmond, performed by a sympathetic minister in a small church attended only by my father and two witnesses.
For the first time, we stood before God and the law not as master’s daughter and enslaved blacksmith, but as bride and groom.
I became Elellanar Whitmore Freeman, retaining my father’s name while embracing the life I had chosen. Josiah became Josiah Freeman—a free man, and my husband.
We departed Virginia on March 15th, 1857, in a private carriage arranged by my father. Our possessions filled 2 trunks: clothing, books, Josiah’s forge tools, and the carefully folded freedom papers he guarded as though they were sacred scripture.
Before we left, my father embraced me.
“Write to me,” he said. “Let me know you are safe. Let me know you are happy.”
“I will.”
“I love you, Elellanar.”
“And I love you, Father.”
Josiah shook his hand.
“I will protect her,” he said.
“That is all I ask,” my father replied.
We traveled north through Virginia, Maryland, and Delaware. With every mile, the air seemed lighter. Yet Josiah remained tense, expecting at any moment to be challenged, detained, accused. His papers were examined twice along the route, but each time they proved legitimate. We crossed into Pennsylvania without incident.
Philadelphia in 1857 was a bustling city of nearly 300,000 people. It contained a significant free black community and a network of abolitionists who assisted formerly enslaved individuals in establishing new lives. The contacts my father provided proved invaluable. They secured us modest housing in a neighborhood where interracial couples, though uncommon, were not entirely unheard of.
Josiah opened a blacksmith shop using funds from my father’s $50,000 gift. His strength and skill quickly distinguished him. He could handle ironwork that other smiths could not manage. Within a year, Freeman’s Forge was among the busiest shops in the district.
I managed the accounts, negotiated contracts, handled correspondence, and oversaw supply orders. The education and intellect that Virginia society had dismissed as irrelevant became essential to our prosperity. For the first time, my mind and Josiah’s labor worked together openly and profitably.
In November 1858, I gave birth to our first child, a son we named Thomas, after my father’s middle name. He was healthy and strong. The rumor that I could not bear children was permanently silenced.
Watching Josiah hold Thomas for the first time—this enormous man cradling an infant with infinite tenderness—I understood fully the magnitude of what we had chosen. We had defied not merely custom, but the architecture of an entire social order.
Four more children followed: William in 1860, Margaret in 1863, James in 1865, and Elizabeth in 1868. We raised them in freedom. We taught them to honor both sides of their heritage. They attended schools that accepted black children and fostered learning without apology.
Our household was filled with books, ironwork, debate, and laughter.
In 1865, Josiah accomplished something that felt to me like a miracle. Drawing on his expertise with metal and mechanical design, he constructed orthopedic braces for my legs—metal supports fitted to my calves and thighs, connected to a reinforced waist brace. With crutches and those braces, I could stand.
The first time I rose upright in 14 years, the room swam before my eyes. My arms trembled. My legs, long inert, bore weight through metal and will.
“You have given me so much,” I told him, tears streaming down my face. “Love. Children. Confidence. And now you have made me walk.”
“You always walked, Elellanar,” he said gently. “I only gave you different tools.”
My father visited us twice—once in 1862 and again in 1869. He saw our home, our business, his grandchildren. He observed Josiah not as property but as a husband and father. Whatever private conflicts he continued to wrestle with, he acknowledged the undeniable fact: we were happy.
He died in 1870. As Virginia law dictated, the estate passed to my cousin Robert. Yet my father left me a letter.
“My dearest Elellanar,” it began. “By the time you read this, I shall be gone. Giving you to Josiah was the wisest decision I ever made. I believed I was arranging protection. I did not realize I was arranging love. You were never unmarriageable. Society was too blind to see your worth. Thank God Josiah was not. Live well. Be happy.”
Josiah and I remained in Philadelphia for 38 years.
We watched our children grow into adults and establish their own paths. Thomas became a physician. William pursued law and dedicated himself to civil rights advocacy. Margaret became a teacher, educating generations of black children. James became an engineer, designing buildings across the city. Elizabeth became a writer.
Our home became a gathering place for discussion, for music, for grandchildren. Freeman’s Forge continued to prosper, weathering economic fluctuations and political upheaval alike.
We lived through the Civil War. We witnessed emancipation on a national scale. We saw a country convulse and attempt, imperfectly, to redefine itself. Yet our private revolution had begun years earlier, in a Virginia library where a supposed brute recited Shakespeare.
On March 15th, 1895—38 years to the day after we had left Virginia—I fell ill with pneumonia. The illness progressed quickly. Josiah remained at my bedside, holding my hand as faithfully as he had the day he first shook it in my father’s parlor.
“Thank you,” I whispered to him as my strength failed. “For seeing me. For loving me. For making me whole.”
I died that day.
Josiah died the following day, March 16th, 1895. The physician attributed it to heart failure. Our children understood it differently. He had lived 38 years with me; he did not intend to live long without me.
We were buried together in Eden Cemetery in Philadelphia beneath a shared headstone inscribed:
Elellanar and Josiah Freeman
Married 1857
Died 1895
Love that defied impossibility
Our five children lived long and distinguished lives. In 1920, our daughter Elizabeth published a book titled My Mother, the Brute, and the Love That Changed Everything. In it, she recounted our story—the white woman labeled unmarriageable, the enslaved man called a brute, and the father whose desperate decision altered the trajectory of all our lives.
Historical records preserve the facts. Josiah’s freedom papers remain documented. Our marriage certificate survives. Freeman’s Forge appears in Philadelphia business directories beginning in 1857. Our children’s births are recorded. Personal letters describe my improved mobility through orthopedic braces. Our deaths, one day apart in March 1895, are recorded in city archives. In 1965, family documents—including my father’s correspondence and Josiah’s manumission papers—were donated to the Historical Society of Pennsylvania.
Scholars have examined our lives as part of disability history and the history of interracial marriage in the 19th century.
But beneath the documentation lies a simpler truth.
Society declared me unmarriageable because my legs did not function. It declared Josiah a brute because of his size and his enslavement. It assumed both of us were defined by limitation.
Yet I was never broken. I was educated, capable, determined. Josiah was never a monster. He was thoughtful, poetic, and gentle beyond measure.
My father’s decision—shocking, controversial, and born of desperation—reflected a recognition that love and dignity mattered more than conformity to expectation. By freeing Josiah, providing financial support, and sending us north, he relinquished social approval in favor of his daughter’s happiness.
We built a life Virginia would never have permitted.
We loved openly where we could not have loved safely.
We raised children who thrived because we refused to accept the labels assigned to us.
For 38 years we lived not as a scandal, nor as an experiment, but as husband and wife. And when death came, it found us as it had always found us—in each other’s company.
Part 3
In the years after our deaths, our children preserved not merely our memory but the record of our defiance. They understood that what had begun as a desperate arrangement in Virginia had become something far greater—a testament to the possibility of dignity within systems designed to deny it.
Elizabeth’s 1920 book, My Mother, the Brute, and the Love That Changed Everything, ensured that our story would not fade into private family lore. She wrote of the white woman society deemed unmarriageable and the enslaved man dismissed as a brute. She wrote of a father shaped by the conventions of his time who nonetheless chose a path no neighbor would have sanctioned. She wrote of freedom papers signed in Richmond, of a carriage rolling north in March 1857, of a forge in Philadelphia where iron bent to the will of a man who had once been considered property.
She wrote of five children raised in a household where Shakespeare was quoted beside Scripture, where accounts were balanced with precision, and where strength was measured not in physical dominance but in gentleness.
The documentation remained precise. Josiah’s manumission papers, drafted under Virginia law in early 1857, bore official seals and signatures. Our marriage certificate, issued in Richmond before our departure, attested to a union few would have dared to bless publicly. Freeman’s Forge appeared in Philadelphia business directories beginning in 1857 and expanded steadily over subsequent decades. Birth records recorded Thomas in 1858, William in 1860, Margaret in 1863, James in 1865, and Elizabeth in 1868. Letters preserved within the family described the metal braces Josiah engineered in 1865, detailing their structure and the incremental progress that allowed me to stand and walk with crutches for the first time since childhood.
In 1965, our descendants donated Colonel Whitmore’s correspondence, Josiah’s freedom papers, and portions of Elizabeth’s manuscript drafts to the Historical Society of Pennsylvania. Scholars later examined the collection as part of broader studies of disability in the 19th century and of interracial marriage during and after the era of slavery.
Yet even the most meticulous archival record cannot fully capture what we lived.
When I was 22 years old in 1856, Virginia society reduced me to a wheelchair and a rumor. It counted 12 rejections as proof of my inadequacy. It measured my value by my capacity to stand, to host dinners, to produce heirs in the conventional fashion.
It measured Josiah by his size and his status. It called him brute before it learned his mind. It saw muscle and imagined menace. It saw dark skin and imagined inferiority. It saw literacy in an enslaved man as a crime rather than a testament to intellect and hunger for knowledge.
My father’s decision to give me to Josiah was born of pragmatism and fear for my future. He believed he was arranging protection in a society that offered me none. He did not foresee that he was placing two isolated souls within reach of one another.
The protection he intended became partnership. The obligation he imagined became devotion. The arrangement he conceived became love.
When he chose to free Josiah, to grant us $50,000, to secure abolitionist contacts in Philadelphia, and to arrange a lawful marriage before our departure on March 15th, 1857, he acted against the expectations of his class and region. He relinquished certainty in favor of possibility. The cost to his standing among peers was real, though he rarely spoke of it. The benefit to our lives was immeasurable.
In Philadelphia we were not free from prejudice. We navigated suspicion, stares, and social barriers. But we were free in law. Josiah worked iron into tools, hinges, gates, and rails. I worked ledgers, contracts, and correspondence. Together we transformed a gift into a livelihood. Together we transformed exclusion into family.
Our children inherited not scandal but stability. They pursued medicine, law, education, engineering, and literature. They moved within a world still imperfect, yet altered by the sacrifices of those who had preceded them. Each achievement they claimed bore within it the quiet echo of a forge in Virginia and a library conversation about Caliban and Prospero.
When I died on March 15th, 1895—exactly 38 years after leaving Virginia—I did so knowing that the life denied to me at 22 had been replaced by something fuller than I had imagined possible. Josiah’s death on March 16th, 1895, sealed what had always been evident: our bond was not circumstantial. It was chosen, renewed daily, and complete.
We rest together in Eden Cemetery in Philadelphia. Our shared headstone records our names, our marriage in 1857, and our deaths in 1895. It names our love as something that defied impossibility.
Our story does not erase the brutality of slavery, nor does it romanticize the conditions that made our union so perilous. It stands instead as evidence that even within rigid hierarchies, individuals could choose differently. That disability did not negate intellect or desirability. That size and strength did not equate to savagery. That a woman in a wheelchair and an enslaved blacksmith could create a partnership of equals.
I was never unmarriageable.
Josiah was never a brute.
We were two human beings who found in one another recognition, respect, and affection strong enough to withstand law, rumor, and custom.
In 1856, society insisted that neither of us fit its definition of worth. By 1895, we had built 38 years of shared life, 5 accomplished children, and a documented legacy that would outlast us both.
That is the record.
That is the truth.
