Southern Quakers and slavery: a study in institutional history (1896)

Author: Weeks, Stephen Beauregard, 1865-1918
Publisher: Baltimore, The Johns Hopkins Press
Possible copyright status: NOT_IN_COPYRIGHT
Language: English
Digitizing sponsor: Sloan Foundation
Book contributor: The Library of Congress
Collection: library_of_congress; americana
PDF download 18.6 MB

http://archive.org/details/southernquakerss00week

also available at GoogleBooks

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"A Quaker Abolitionist Travels Through Maryland and Virginia: The Journal
of John Woolman, 1757"

[In both Britain and the United States, Quakers were among the first to
denounce slavery in the 18th century. This was due to the efforts of Quaker
abolitionist leaders such as John Woolman. Born in New Jersey in 1720,
Woolman was a tailor and shopkeeper. Continual encounters with slavery in
his own neighborhood—notably an incident in which his employer asked him to
write out a bill of sale for a slave—convinced him that he could not, in
good conscience, continue to have anything more to do with slavery. In
1756, the year he began his journal, he gave up most of his business to
devote himself to anti-slavery. This selection from Woolman’s journal,
published in 1774 after his death, records a trip in May 1757, through
Maryland and Virginia, to spread his anti-slavery message among fellow
Quakers.]

Soon after I entered this province [Maryland] a deep and painful exercise
came upon me, which I often had some feeling of, since my mind was drawn
toward these parts, and with which I had acquainted my brother before we
agreed to join as companions. As the people in this and the Southern
Provinces live much on the labor of slaves, many of whom are used hardly,
my concern was that I might attend with singleness of heart to the voice of
the true Shepherd and be so supported as to remain unmoved at the faces of
men.

As it is common for Friends on such a visit to have entertainment free of
cost, a difficulty arose in my mind with respect to saving my money by
kindness received from what appeared to me to be the gain of oppression.
Receiving a gift, considered as a gift, brings the receiver under
obligations to the benefactor, and has a natural tendency to draw the
obliged into a party with the giver. To prevent difficulties of this kind,
and to preserve the minds of judges from any bias, was that Divine
prohibition: “Thou shalt not receive any gift; for a gift bindeth the wise,
and perverteth the words of the righteous.” (Exod. xxiii. 8.) As the
disciples were sent forth without any provision for their journey, and our
Lord said the workman is worthy of his meat, their labor in the gospel was
considered as a reward for their entertainment, and therefore not received
as a gift; yet, in regard to my present journey, I could not see my way
clear in that respect. The difference appeared thus: the entertainment the
disciples met with was from them whose hearts God had opened to receive
them, from a love to them and the truth they published; but we, considered
as members of the same religious society, look upon it as a piece of
civility to receive each other in such visits; and such receptions, at
times, is partly in regard to reputation, and not from an inward unity of
heart and spirit. Conduct is more convincing than language, and where
people, by their actions, manifest that the slave-trade is not so
disagreeable to their principles but that it may be encouraged, there is
not a sound uniting with some Friends who visit them.

The prospect of so weighty a work, and of being so distinguished from many
whom I esteemed before myself, brought me very low, and such were the
conflicts of my soul that I had a near sympathy with the Prophet, in the
time of his weakness, when he said: “If thou deal thus with me, kill me, I
pray thee, if I have found favor in thy sight.” (Num. xi. 15.) But I soon
saw that this proceeded from the want of a full resignation to the Divine
will. Many were the afflictions which attended me, and in great abasement,
with many tears, my cries were to the Almighty for his gracious and
fatherly assistance, and after a time of deep trial I was favored to
understand the state mentioned by the Psalmist more clearly than ever I had
done before; to wit: “My soul is even as a weaned child.” (Psalm cxxxi. 2.)
Being thus helped to sink down into resignation, I felt a deliverance from
that tempest in which I had been sorely exercised, and in calmness of mind
went forward, trusting that the Lord Jesus Christ, as I faithfully attended
to him, would be a counsellor to me in all difficulties, and that by His
strength I should be enabled even to leave money with the members of
society where I had entertainment, when I found that omitting it would
obstruct that work to which I believed He had called me. As I copy this
after my return, I may here add, that oftentimes I did so under a sense of
duty. The way in which I did it was thus: when I expected soon to leave a
Friend’s house where I had entertainment, if I believed that I should not
keep clear from the gain of oppression without leaving money, I spoke to
one of the heads of the family privately, and desired them to accept of
those pieces of silver, and give them to such of their negroes as they
believed would make the best use of them; and at other times I gave them to
the negroes myself, as the way looked clearest to me. Before I came out, I
had provided a large number of small pieces for this purpose and thus
offering them to some who appeared to be wealthy people was a trial both to
me and them. But the fear of the Lord so covered me at times that my way
was made easier than I expected; and few, if any, manifested any resentment
at the offer, and most of them, after some conversation, accepted of them.

Ninth of fifth month.—A Friend at whose house we breakfasted setting us a
little on our way, I had conversation with him, in the fear of the Lord,
concerning his slaves, in which my heart was tender; I used much plainness
of speech with him, and he appeared to take it kindly. We pursued our
journey without appointing meetings, being pressed in my mind to be at the
Yearly Meeting in Virginia. In my travelling on the road, I often felt a
cry rise from the centre of my mind, thus: “O Lord, I am a stranger on the
earth, hide not thy face from me.” On the 11th, we crossed the rivers
Patowmack and Rapahannock, and lodged at Port Royal. On the way we had the
company of a colonel of the militia, who appeared to be a thoughtful man. I
took occasion to remark on the difference in general betwixt a people used
to labor moderately for their living, training up their children in
frugality and business, and those who live on the labor of slaves; the
former, in my view, being the most happy life. He concurred in the remark,
and mentioned the trouble arising from the untoward, slothful disposition
of the negroes, adding that one of our laborers would do as much in a day
as two of their slaves. I replied, that free men, whose minds were properly
on their business, found a satisfaction in improving, cultivating, and
providing for their families; but negroes, laboring to support others who
claim them as their property, and expecting nothing but slavery during
life, had not the like inducement to be industrious.

After some further conversation I said, that men having power too often
misapplied it; that though we made slaves of the negroes, and the Turks
made slaves of the Christians, I believed that liberty was the natural
right of all men equally. This he did not deny, but said the lives of the
negroes were so wretched in their own country that many of them lived
better here than there. I replied, “There is great odds in regard to us on
what principle we act”; and so the conversation on that subject ended. I
may here add that another person, some time afterwards, mentioned the
wretchedness of the negroes, occasioned by their intestine wars, as an
argument in favor of our fetching them away for slaves. To which I replied,
if compassion for the Africans, on account of their domestic troubles, was
the real motive of our purchasing them, that spirit of tenderness being
attended to, would incite us to use them kindly that, as strangers brought
out of affliction, their lives might be happy among us. And as they are
human creatures, whose souls are as precious as ours, and who may receive
the same help and comfort from the Holy Scriptures as we do, we could not
omit suitable endeavors to instruct them therein; but that while we
manifest by our conduct that our views in purchasing them are to advance
ourselves, and while our buying captives taken in war animates those
parties to push on the war, and increase desolation amongst them, to say
they live unhappily in Africa is far from being an argument in our favor. I
further said, the present circumstances of these provinces to me appear
difficult; the slaves look like a burdensome stone to such as burden
themselves with them; and that if the white people retain a resolution to
prefer their outward prospects of gain to all other considerations, and do
not act conscientiously toward them as fellow-creatures, I believe that
burden will grow heavier and heavier, until times change in a way
disagreeable to us. The person appeared very serious, and owned that in
considering their condition and the manner of their treatment in these
provinces he had sometimes thought it might be just in the Almighty so to
order it.

Having travelled through Maryland, we came amongst Friends at Cedar Creek
in Virginia, on the 12th; and the next day rode, in company with several of
them, a day’s journey to Camp Creek. As I was riding along in the morning,
my mind was deeply affected in a sense I had of the need of Divine aid to
support me in the various difficulties which attended me, and in uncommon
distress of mind I cried in secret to the Most High, “O Lord be merciful, I
beseech thee, to thy poor afflicted creature!” After some time, I felt
inward relief, and, soon after, a Friend in company began to talk in
support of the slave-trade, and said the negroes were understood to be the
offspring of Cain, their blackness being the mark which God set upon him
after he murdered Abel his brother; that it was the design of Providence
they should be slaves, as a condition proper to the race of so wicked a man
as Cain was. Then another spake in support of what had been said. To all
which I replied in substance as follows: that Noah and his family were all
who survived the flood, according to Scripture; and as Noah was of Seth’s
race, the family of Cain was wholly destroyed. One of them said that after
the flood Ham went to the land of Nod and took a wife; that Nod was a land
far distant, inhabited by Cain’s race, and that the flood did not reach it;
and as Ham was sentenced to be a servant of servants to his brethren, these
two families, being thus joined, were undoubtedly fit only for slaves. I
replied, the flood was a judgment upon the world for their abominations,
and it was granted that Cain’s stock was the most wicked, and therefore
unreasonable to suppose that they were spared. As to Ham’s going to the
land of Nod for a wife, no time being fixed, Nod might be inhabited by some
of Noah’s family before Ham married a second time; moreover the text saith
“That all flesh died that moved upon the earth.” (Gen. vii. 21.) I further
reminded them how the prophets repeatedly declare “that the son shall not
suffer for the iniquity of the father, but every one be answerable for his
own sins.” I was troubled to perceive the darkness of their imaginations,
and in some pressure of spirit said, “The love of ease and gain are the
motives in general of keeping slaves, and men are wont to take hold of weak
arguments to support a cause which is unreasonable. I have no interest on
either side, save only the interest which I desire to have in the truth. I
believe liberty is their right, and as I see they are not only deprived of
it, but treated in other respects with inhumanity in many places, I believe
He who is a refuge for the oppressed will, in his own time, plead their
cause, and happy will it be for such as walk in uprightness before him.”
And thus our conversation ended....

The sense I had of the state of the churches [in Maryland] brought a weight
of distress upon me. The gold to me appeared dim, and the fine gold
changed, and though this is the case too generally, yet the sense of it in
these parts hath in a particular manner borne heavy upon me. It appeared to
me that through the prevailing of the spirit of this world the minds of
many were brought to an inward desolation, and instead of the spirit of
meekness, gentleness, and heavenly wisdom, which are the necessary
companions of the true sheep of Christ, a spirit of fierceness and the love
of dominion too generally prevailed. From small beginnings in error great
buildings by degrees are raised, and from one age to another are more and
more strengthened by the general concurrence of the people; and as men
obtain reputation by their profession of the truth, their virtues are
mentioned as arguments in favor of general error; and those of less note,
to justify themselves, say, such and such good men did the like. By what
other steps could the people of Judah arise to that height in wickedness as
to give just ground for the Prophet Isaiah to declare, in the name of the
Lord, “that none calleth for justice, nor any pleadeth for truth” (Isa.
lix. 4), or for the Almighty to call upon the great city of Jerusalem just
before the Babylonish captivity, “If ye can find a man, if there be any who
executeth judgment, that seeketh the truth, and I will pardon it”? (Jer. v.
1.)

The prospect of a way being open to the same degeneracy, in some parts of
this newly settled land of America, in respect to our conduct towards the
negroes, hath deeply bowed my mind in this journey, and though briefly to
relate how these people are treated is no agreeable work, yet, after often
reading over the notes I made as I travelled, I find my mind engaged to
preserve them. Many of the white people in those provinces take little or
no care of negro marriages; and when negroes marry after their own way,
some make so little account of those marriages that with views of outward
interest they often part men from their wives by selling them far asunder,
which is common when estates are sold by executors at vendue. Many whose
labor is heavy being followed at their business in the field by a man with
a whip, hired for that purpose, have in common little else allowed but one
peck of Indian corn and some salt, for one week, with a few potatoes; the
potatoes they commonly raise by their labor on the first day of the week.
The correction ensuing on their disobedience to overseers, or slothfulness
in business, is often very severe, and sometimes desperate.

Men and women have many times scarcely clothes sufficient to hide their
nakedness, and boys and girls ten and twelve years old are often quite
naked amongst their master’s children. Some of our Society, and some of the
society called Newlights, use some endeavors to instruct those they have in
reading; but in common this is not only neglected, but disapproved. These
are the people by whose labor the other inhabitants are in a great measure
supported, and many of them in the luxuries of life. These are the people
who have made no agreement to serve us, and who have not forfeited their
liberty that we know of. These are the souls for whom Christ died, and for
our conduct towards them we must answer before Him who is no respecter of
persons. They who know the only true God, and Jesus Christ whom he hath
sent, and are thus acquainted with the merciful, benevolent, gospel spirit,
will therein perceive that the indignation of God is kindled against
oppression and cruelty, and in beholding the great distress of so numerous
a people will find cause for mourning.

From my lodgings I went to Burleigh Meeting, where I felt my mind drawn in
a quiet, resigned state. After a long silence I felt an engagement to stand
up, and through the powerful operation of Divine love we were favored with
an edifying meeting. The next meeting we had was at Black-Water, and from
thence went to the Yearly Meeting at the Western Branch. When business
began, some queries were introduced by some of their members for
consideration, and, if approved, they were to be answered hereafter by
their respective Monthly Meetings. They were the Pennsylvania queries,
which had been examined by a committee of Virginia Yearly Meeting appointed
the last year, who made some alterations in them, one of which alterations
was made in favor of a custom which troubled me. The query was, “Are there
any concerned in the importation of negroes, or in buying them after
imported?” which was thus altered, “Are there any concerned in the
importation of negroes, or buying them to trade in?” As one query admitted
with unanimity was, “Are any concerned in buying or vending goods
unlawfully imported, or prize goods?” I found my mind engaged to say that
as we profess the truth, and were there assembled to support the testimony
of it, it was necessary for us to dwell deep and act in that wisdom which
is pure, or otherwise we could not prosper. I then mentioned their
alteration, and referring to the last-mentioned query, added, that as
purchasing any merchandise taken by the sword was always allowed to be
inconsistent with our principles, so negroes being captives of war, or
taken by stealth, it was inconsistent with our testimony to buy them; and
their being our fellow-creatures, and sold as slaves, added greatly to the
iniquity. Friends appeared attentive to what was said; some expressed a
care and concern about their negroes; none made any objection, by way of
reply to what I said, but the query was admitted as they had altered it.

As some of their members have heretofore traded in negroes, as in other
merchandise, this query being admitted will be one step further than they
have hitherto gone, and I did not see it my duty to press for an
alteration, but felt easy to leave it all to Him who alone is able to turn
the hearts of the mighty, and make way for the spreading of truth on the
earth, by means agreeable to his infinite wisdom. In regard to those they
already had, I felt my mind engaged to labor with them, and said that as we
believe the Scriptures were given forth by holy men, as they were moved by
the Holy Ghost, and many of us know by experience that they are often
helpful and comfortable, and believe ourselves bound in duty to teach our
children to read them; I believed that if we were divested of all selfish
views, the same good spirit that gave them forth would engage us to teach
the negroes to read, that they might have the benefit of them. Some present
manifested a concern to take more care in the education of their negroes.

Twenty-ninth fifth month.—At the house where I lodged was a meeting of
ministers and elders. I found an engagement to speak freely and plainly to
them concerning their slaves; mentioning how they as the first rank in the
society, whose conduct in that case was much noticed by others, were under
the stronger obligations to look carefully to themselves. Expressing how
needful it was for them in that situation to be thoroughly divested of all
selfish views; that, living in the pure truth, and acting conscientiously
towards those people in their education and otherwise, they might be
instrumental in helping forward a work so exceedingly necessary, and so
much neglected amongst them. At the twelfth hour the meeting of worship
began, which was a solid meeting.

The next day, about the tenth hour, Friends met to finish their business,
and then the meeting for worship ensued, which to me was a laborious time;
but through the goodness of the Lord, truth, I believed, gained some
ground, and it was a strengthening opportunity to the honest-hearted.

Source: John Woolman. The Journal of John Woolman (New York: Houghton
Mifflin, 1909), 209–217.

http://historymatters.gmu.edu/d/6538/

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see also
http://archiver.rootsweb.ancestry.com/th/read/QUAKER-ROOTS/2002-02/1014057238

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see also  http://ead.lib.virginia.edu/vivaead/published/lva/vi01251.bioghist
(guide to Pleasants Family Papers)

of interest ... Patrick Henry letter to Robert Pleasants, 18 Jan 1773



> On Oct 31, 2012, at 9:40 AM, Bill Crews wrote:
>
> > was there any significant opposition to slavery in Virginia during the
> 18th century, economically/religiously? If so can someone point me towards
> a reputable source?
> >
> > Bill
> ---------------------------------------------------------------------------------------------------------
>
>

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