Once he went into pamphlet publishing in Boston, he began traveling up and down the east coast of America, down to Washington, D.C., and all the way out to the middle of the country, gathering additional material for The Canadian Publishing Company. In 1879, he met in New York a young woman named Esther Sokoloff, who returned with him to Boston but who refused to marry him though she would never say why. He loved Esther more than he thought he could ever love an American, he wrote to a friend in Canada who could not read and had to get someone else to read Anderson’s letters. During their first year and a half together she would leave him from time to time without a word and go back to her people in New York, refusing to see him when he came to that city. He once had a female intermediary go to her house to ask that she meet with him, and when Esther refused, Anderson decided to visit the America below Washington, D.C., an area of the country he had not been curious about before the pain that came with Esther.
It was in the South that Anderson came upon material he would later put in a new series of pamphlets he called Curiosities and Oddities about Our Southern Neighbors. The Economy of Cotton. Good Food Made from Next to Nothing. The Flora and Fauna. The Need for Storytelling. This series was Anderson’s most successful, and nothing was more successful within that series than the 1883 pamphlet on free Negroes who had owned other Negroes before the War between the States. The pamphlet on slaveowning Negroes went through ten printings. Only seven of those particular pamphlets survived until the late twentieth century. Five of them were in the Library of Congress in 1994 when the remaining two pamphlets were sold as part of a collection of black memorabilia owned by a black man in Cleveland, Ohio. That collection, upon the man’s death in 1994, sold for $1.7 million to an automobile manufacturer in Germany.
Anderson Frazier began the southern series just three months before Esther returned from New York one March day and told him she would not leave him again. He converted to Judaism two months later. He kept putting off the circumcision until his rabbi, a very short man with untamable hair, told Anderson he was in danger of abandoning his faith and his covenant with God. He and the rabbi sat in the rabbi’s study. “God is all,” the rabbi told him. He had known the rabbi for many years by then, had sought him out for advice and comfort the first time Esther returned to her people. Before Anderson had found the rabbi that first time, he had heard that a rabbi in the area had recently lost his son and daughter-in-law and three grandchildren in a fire. Anderson went to the man’s house that first day seeking solace, not knowing that he was entering the home of the rabbi who had had the tragedy. Anderson thought that the deaths of five people had happened to another rabbi in another neighborhood.
So after the rabbi told him he was in danger of abandoning the covenant, Anderson was circumcised and then was married.
The pamphlet on free Negroes who had owned other Negroes was twenty-seven pages, not including the six pages of drawings and maps. There were seven pages devoted to Henry Townsend and his widow Caldonia and her second husband, Louis Cartwright, the son of William Robbins. Cartwright was the last name Louis’s mother, Philomena, had chosen for herself and her children. On one of those seven pages in the pamphlet there were two long paragraphs mentioning Fern Elston the teacher, who “herself had owned some Negroes,” Anderson wrote.
Anderson met Fern one day in August 1881, had come up to her sitting on her porch with her glass of lemonade and large hat and asked her if he could speak with her. Fern had never been one to suffer white people and that condition had only worsened over time. “I suppose,” she said, under the shade of a mulberry tree that was not as old as she was. “I suppose, if you will not take up too much of my time. We do not have time for the picayune, not you, and certainly not me.” To Anderson, Fern could have been sixteen or thirty-nine or fifty-five or seventy-eight. He felt that as a journalist he should have been able to nail down her age without asking her. He never asked, and in his report for the pamphlet on free Negroes owning slaves he never mentioned age.
He came up to the porch of a pleasant house in a Negro neighborhood of pleasant houses. At first he thought that the dark-skinned man at the street corner had directed him to the wrong place because the woman he was seeing was surely a white woman, indeterminate age or not.
Once he was on the porch, she was cordial, and after he had been sitting more than half an hour, she offered him some lemonade. A man who had once been her slave and who was now the closest friend she had in the world brought the lemonade out to Anderson.
Anderson had first heard about free Negroes owning slaves only five months before and had thought that it was the oddest of all the oddities he had come upon. He said that to Fern.
“I don’t know,” he said near about eleven o’clock, “it would be for me like owning my own family, the people in my family.” He had not long come back from seeing his family for the first time since leaving Canada in 1872. As he spoke to Fern, his siblings came into his head and he wished that he could be with them, that he had never left Canada the first time, and now a second time. The name of each sister and brother marched through his mind, slowly, so he had all the time in the world to trace each letter in their names with his mind’s finger.
“Well, Mr. Frazier, it is not the same as owning people in your own family. It is not the same at all.” Fern smoothed down her dress though it didn’t need it. “You must not go away from this day and this place thinking that it is the same, because it is not.” Whenever she looked at him, and it was rare that she did, her wide-brimmed hat would obscure part of her face. From the side, with her looking out into the street, he had a much better view. “All of us do only what the law and God tell us we can do. No one of us who believes in the law and God does more than that. Do you, Mr. Frazier? Do you do more than what is allowed by God and the law?”
“I try not to, Mrs. Elston.”
“Well, there you are, Mr. Frazier. We are alike in that way. I did not own my family, and you must not tell people that I did. I did not. We did not. We owned…” She sighed, and her words seemed to come up through a throat much drier than only seconds before. “We owned slaves. It was what was done, and so that is what we did.” She told him her last name was Elston, but that was her first husband’s name. The world about her knew her by her third husband’s last name. That husband was a blacksmith, a former slave, a pecan-colored man by whom she had had two children at a time when she thought her body could not do that for her. Her husband called her “Mama” and she called him “Papa.” She said to Anderson, “We, not a single one of us Negroes, would have done what we were not allowed to do.”
Fern looked down into the palm of her hand. Had Anderson not been white and a man, had the day not started out hot and gotten hotter, had she and her husband not quarreled that morning about such a trifle it did not deserve the name trifle, had the gambler not gone away to Baltimore a long time ago with one leg missing, had all of this not been so, Fern might have opened up to Anderson. This is the truth as I know it in my heart. Had the gambler left with both of his legs, had he just lost some tiny, tiny finger there on the outer reaches of one of his hands.
The names of his family members stayed with Anderson as he sat with Fern and it was a strange comfort. “Have you ever been homesick, Mrs. Elston?” Negroes, all of whom said good morning to her, walked by her house, up and down the dusty street of a little Virginia town where the railroad tracks said very clearly to the natives: All Negroes over here and all the white people over there. Anderson, not being a native, on his way to being a pious Jew, had gotten lost at first.