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Newbury, Mass. (Massachusetts, United States) (search for this): chapter 3
retributive dealings of Providence, that the direst affliction of the Massachusetts Colony—the witchcraft terror of 1692—originated with the Indian Tituba, a slave in the family of the minister of Danvers. In the year 1690 the inhabitants of Newbury were greatly excited by the arrest of a Jerseyman who had been engaged in enticing Indians and negroes to leave their masters. He was charged before the court with saying that the English should be cut off and the negroes set free. James, a ngenial for the mob-violence to which he had been subjected. In front of me, awakening pleasant associations of the old homestead in Merrimac valley, sat my first school-teacher, Joshua Coffin, the learned and worthy antiquarian and historian of Newbury. A few spectators, mostly of the Hicksite division of Friends, were present, in broad brims and plain bonnets, among them Esther Moore and Lucretia Mott. Committees were chosen to draft a constitution for a national Anti-Slavery Society, nom
Walney Island (United Kingdom) (search for this): chapter 3
of their first preachers, accused them of magic and sorcery. The Priest of Wakefield, says George Fox (one trusts he does not allude to our old friend the Vicar), raised many wicked slanders upon me, as that I carried bottles with me and made people drink, and that made them follow me; that I rode upon a great black horse, and was seen in one county upon my black horse in one hour, and in the same hour in another county fourscore miles off. In his account of the mob which beset him at Walney Island, he says: When I came to myself I saw James Lancaster's wife throwing stones at my face, and her husband lying over me to keep off the blows and stones; for the people had persuaded her that I had bewitched her husband. Cotton Mather attributes the plague of witchcraft in New England in about an equal degree to the Quakers and Indians. The first of the sect who visited Boston, Ann Austin and Mary Fisher, —the latter a young girl,—were seized upon by DeputyGover-nor Bellingham, in the
Milton, Tenn. (Tennessee, United States) (search for this): chapter 3
ay the young be trained arightly and guarded from evil; may the old close their days in the tranquil hope of those who love God and their fellow-men. We are reminded of the amiable wish of the French essayist—a wish even yet very far from realization, we fear, in the empire of Napoleon III. —by the perusal of two documents recently submitted to the legislature of the State of Massachusetts. They indicate, in our view, the real glory of a state, and foreshadow the coming of that time when Milton's definition of a true commonwealth shall be no longer a prophecy, but the description of an existing fact,—a huge Christian personage, a mighty growth and stature of an honest man, moved by the purpose of a love of God and of mankind. Some years ago, the Legislature of Massachusetts, at the suggestion of several benevolent gentlemen whose attention had been turned to the subject, appointed a commission to inquire into the condition of the idiots of the Commonwealth, to ascertain their nu<
Austria (Austria) (search for this): chapter 3
Zzz Missing head [1844.] Look upon this picture, and on this. Hamlet. Considering that we have a slave population of nearly three millions, and that in one half of the states of the Republic it is more hazardous to act upon the presumption that all men are created free and equal than it would be in Austria or Russia, the lavish expression of sympathy and extravagant jubilation with which, as a people, we are accustomed to greet movements in favor of freedom abroad are not a little remarkable. We almost went into ecstasies over the first French revolution; we filled our papers with the speeches of orator Hunt and the English radicals; we fraternized with the United Irishmen; we hailed as brothers in the cause of freedom the very Mexicans whom we have since wasted with fire and sword; our orators, North and South, grew eloquent and classic over the Greek and Polish revolutions. In short, long ere this, if the walls of kingcraft and despotism had been, like those of Jericho,
New Zealand (New Zealand) (search for this): chapter 3
and of the infidel Hobbes, that every man, being by nature at war with every other man, has a perpetual right to reduce him to servitude if he has the power. It is the cardinal doctrine of what John Quincy Adams has very properly styled the Satanic school of philosophy,—the ethics of an old Norse sea robber or an Arab plunderer of caravans. It is as widely removed from the sweet humanities and unselfish benevolence of Christianity as the faith and practice of the East India Thug or the New Zealand cannibal. Our author does not, however, take us altogether by surprise. He has before given no uncertain intimations of the point towards which his philosophy was tending. In his brilliant essay upon Francia of Paraguay, for instance, we find him entering with manifest satisfaction and admiration into the details of his hero's tyranny. In his Letters and Speeches of Oliver Cromwell—in half a dozen pages of savage and almost diabolical sarcasm directed against the growing humanity of
Europe (search for this): chapter 3
pitol to celebrate the revival of French liberty in a manner becoming the chosen rulers of a free people. What a spectacle was this for the representatives of European kingcraft at our seat of government! How the titled agents of Metternich and Nicholas must have trembled, in view of this imposing demonstration, for the safetyness and venom. The slave-holder, of course, will exult to find himself, not apologized for, but enthusiastically cheered, upheld, and glorified, by a writer of European celebrity. But it is not merely the slave who will feel Mr. Carlyle's hand in the torture of his flesh, the riveting of his fetters, and the denial of light to e, and let His feet millenniums hence be set In midst of knowledge dreamed not yet. Much of what he wrote as fiction is now fact, a part of the frame-work of European governments, and the political truths of his imaginary state are now practically recognized in our own democratic system. As might be expected, in view of the t
Canaan, N. H. (New Hampshire, United States) (search for this): chapter 3
instead of his feet. He became a querulous advocate of slavery as a divine institution, and denounced woe upon the abolitionists for interfering with the will and purpose of the Creator. As the cause of freedom gained ground, the poor man's heart failed him, and his hope for church and state grew fainter and fainter. A sad prophet of the evangel of slavery, he testified in the unwilling ears of an unbelieving generation, and died at last despairing of a world which seemed determined that Canaan should no longer be cursed, nor Onesimus sent back to Philemon. The committee on the declaration of principles, of which I was a member, held a long session, discussing the proper scope and tenor of the document. But little progress being made, it was finally decided to entrust the matter to a subcommittee, consisting of William L. Garrison, S. J. May, and myself; and after a brief consultation and comparison of each other's views, the drafting of the important paper was assigned to the
Lancaster County (Pennsylvania, United States) (search for this): chapter 3
e of Philadelphia, and whose name was whispered reverently in the slave cabins of Maryland as the friend of the black man, one of a class peculiar to old Quakerism, who in doing what they felt to be duty, and walking as the Light within guided them, knew no fear and shrank from no sacrifice. Braver men the world has not known. Beside him, differing in creed, but united with him in works of love and charity, sat Thomas Whitson, of the Hicksite school of Friends, fresh from his farm in Lancaster County, dressed in plainest homespun, his tall form surmounted by a shock of unkempt hair, the odd obliquity of his vision contrasting strongly with the clearness and directness of his spiritual insight. Elizur Wright, the young professor of a Western college, who had lost his place by his bold advocacy of freedom, with a look of sharp concentration in keeping with an intellect keen as a Damascus blade, closely watched the proceedings through his spectacles, opening his mouth only to speak di
Coventry (United Kingdom) (search for this): chapter 3
he dignified courtesy of the old school, declined our proposition in civil terms, and bowed us out with a cool politeness equalled only by that of the senior Winkle towards the unlucky deputation of Pickwick and his unprepossessing companions. As we left their doors we could not refrain from smiling in each other's faces at the thought of the small inducement our proffer of the presidency held out to men of their class. Evidently our company was not one for respectability to march through Coventry with. On the following morning we repaired to the Adelphi Building, on Fifth Street, below Walnut, which had been secured for our use. Sixty-two delegates were found to be in attendance. Beriah Green, of the Oneida (New York) Institute, was chosen president, a fresh-faced, sandy-haired, rather common-looking man, but who had the reputation of an able and eloquent speaker. He had already made himself known to us as a resolute and self-sacrificing abolitionist. Lewis Tappan and myself t
Northampton (Massachusetts, United States) (search for this): chapter 3
nding, for many years afterwards, is certain. In 1758, a rule was adopted prohibiting Friends within the limits of New England Yearly Meeting from engaging in or countenancing the foreign slave-trade. In the year 1742 an event, simple and inconsiderable in itself, was made the instrumentality of exerting a mighty influence upon slavery in the Society of Friends. A small storekeeper at Mount Holly, Mount Holly is a village lying in the western part of the long, narrow township of Northampton, on Rancocas Creek, a tributary of the Delaware. In John Woolman's day it was almost entirely a settlement of Friends. A very few of the old houses with their quaint stoops or porches are left. That occupied by John Woolman was a small, plain, two-story structure, with two windows in each story in front, a four-barred fence inclosing the grounds, with the trees he planted and loved to cultivate. The house was not painted, but whitewashed. The name of the place is derived from the hig
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