The Journal of Negro History Volume II Part 7

[112] Journal of the Convention, 124, 192, 205 et pa.s.sim.

[113] Simmons, "Men of Mark," 678.

[114] Journal of the Senate, 1868, p. 21.

[115] Pinchback's own Statement.

[116] Based on the statements of the persons partic.i.p.ating in these affairs.

[117] Rhodes, "History of the U. S.," VII, 287.

[118] Mr. T. T. Allain is now living in Chicago. He has much to say in praise of the efficient, honest and courageous men of color who administered the affairs of Louisiana during this period. Mr. Allain himself was a State Senator.

[119] The report consisted of answers to the following questions:

1. What was the condition of the accounts of the Treasurer connected with the verification of the entries of such accounts as well as ascertaining by such verification whether the receipts had been correctly entered and disbursed, and the cash properly and legally applied.

2. What mode of settlement had been established by the Treasurer in receiving revenue turned in by tax collectors.

3. What discrimination, if any, had been exercised in the payment of warrants.

The report in part was:

"Beyond these matters your committee find the books of the Treasurer to have been kept in an orderly manner; the disburs.e.m.e.nts have been regularly entered, and the cash presently all accounted for up to the first of January, 1877, to which period this report alone extends.

These vouchers and orders are all on hand and the warrants for each payment are properly canceled....

"These figures do not of necessity import proof absolute and conclusive of any undue favoritism, although by circ.u.mstances and legitimate inference they point to that conclusion. Warrants being negotiable it has been impossible to ascertain who held those outstanding, and therefore impossible to fix a proper proportion of payment, but the fact that the mult.i.tude of payments made to the same person, while other warrant holders were forced to wait, and the intimacy existing between themselves or their employees and the Treasurer are, undeniably, circ.u.mstances which, unexplained, justify at least a suspicion that these parties have enjoyed facilities, preferences and privileges at the Treasury over the general public, to which they were not ent.i.tled.

"It is true that these figures are explained by statements that the proportion paid the respective persons mentioned were only in proportion to the amount which the warrants held by them bore to the whole amount of outstanding warrants, but this explanation in itself merits notice and explanation, because of the fact that the persons named were the holders of such a large amount of warrants imply some inducement on their part to invest in them, more especially as by avocation the majority of them were not brokers but employees in the Custom-House. Some of them have testified that all the warrants they held were paid. Another has refused to disclose for whom he collected.

A third was a relative of a personal employee of the Treasurer. One has been shown to be a constant frequenter of his office, and must have been an intimate of the Treasurer's from the fact that he appears to have been the payee of a check for $75,000 illegally drawn, as mentioned before. They point, at least, to the necessity of such legislation as may be adequate to prevent even possible suspicion of favoritism in the future. Under the provisions of the acts of the General a.s.sembly, pa.s.sed at the session of 1877, the danger of favoritism has been very much safeguarded and needs supplementing in only minor particulars.

"The Treasurer certainly by comparison deserves commendation for having accounted for all moneys coming into his hands, being in this particular a remarkable exception. EDWARD D. WHITE, JAMES D. HILL, SAM H. BUCK."--Report of Joint Committee to Investigate the Treasurer's Office, State of Louisiana, to the General a.s.sembly, 1877, pp. 7-12, Majority Report.

NOTES ON CONNECTICUT AS A SLAVE STATE

On June 17 Mr. E. B. Bronson, the Winchester historian and president of the Winchester Historical Society, delivered before the woman's club and the students of the Gilbert School an address on "Connecticut as a Slave State." The address in part was:

"The caste system was in full being in church, business and social life. There was no more question about his right of keeping slaves than of his owning sheep. The minister--the leader and aristocrat of the day--invariably owned his slave or slaves.

Even the heavenly-minded John Davenport and Edward Hopkins were not adverse to the custom, and Rev. Ezra Stiles, one time president of Yale college and later a vigorous advocate of emanc.i.p.ation, sent a barrel of rum to Africa to be traded for a 'Blackamoor,' because, he said, 'It is a great privilege for the poor Negroes to be taken from the ignorant and wicked people of Guiana and be placed in a Christian land, where they can become good Christians and go to heaven when they die.' Religious freedom was an inherent right of the mind, but slaveholding was a matter of the pocketbook, and an entirely different proposition in the Puritan eyes. The fact of the matter is, he kept them because it paid.

"The high-water mark of slavery in Connecticut was reached in 1774, and thereafter steadily declined. To speak in the Billy Sunday vernacular, 'Connecticut had hit the sawdust path.' The number of slaves rapidly decreased from 6,562 in 1774 to only 2,759 in 1790, and 10 years later, in 1800, there were only 951 slaves in the state. Still the good work went on, and in 1810 only 310 were left. In 1820 but 97, and in 1830, 200 years from the commencement of the evil system, there were only 25 slaves owned within Connecticut's borders. In 1840 there were 17. In 1848 Connecticut experienced a full change of heart and enacted a law forever doing away with this blot upon her fair escutcheon, and emanc.i.p.ated all slaves remaining in Connecticut. At this time there were but six slaves remaining in bondage within the state.

"Throughout the whole history of this slavery thraldom in Connecticut, some curious laws were pa.s.sed, showing that the Puritan was not fully satisfied with the situation. In 1702, there was enacted a law which arose from the practice of turning loose a slave who had broken down, and was of little use, and abandoning him, thus forcing him to care for himself. This law obliged the last owner of the slave and his heirs, and administrators, to pay for the care of these wrecks of humanity.

In 1711 it was further enacted, that in case the former owner refused to give the care required, the selectmen of the town where the owner resided, should care for the needy slave, and collect with costs from his owner. In 1774 it was enacted that 'no Indian, Negro, or mulatto slave, shall at any time hereafter be brought or imported into this state, by sea or by land, from any place or places whatsoever, to be disposed of, left or sold, within this state.'

"In 1784, a law was pa.s.sed which provided that no Negro or mulatto child born after March 1, 1784, should be held in servitude beyond the age of 25 years. In 1797, a further enactment released all colored children from slavery, when they 'had attained the age of 21 years.' Connecticut gradually was 'coming to her own' again. Even the ministry received a change of heart, for in 1788, the general a.s.sociation of ministers of Connecticut declared the slave trade to be unjust, and that every justifiable measure ought to be taken to suppress it. In 1789, Connecticut s.h.i.+ppers were prohibited from engaging in the slave trade anywhere.

"One of the interesting points to note in this gradual metamorphosis is that as the number of slaves gradually diminished, the number of free Negroes correspondingly increased, showing that but comparatively few left the state. The caste system was in full force everywhere. It was very evident in the church. For years the system of 'dignifying the pews,' as it was termed, was practiced. That is, a.s.signing seats to the different members of the parish by a committee appointed for that purpose.

For a man must go to church whether he wished to or not, and pay his share of supporting the minister, by a tax laid upon him and collected by the town. Social standing secured the first choice of seats, wealth the second, and piety the last. In this a.s.signment one or more pews were 'set off' away up in the top of the gallery for the slaves of the social leaders and ministers.

At the First Congregational church, Winsted, there were two pews thus 'set off' in the gallery, and they were so high up that they were called 'n.i.g.g.e.r heaven.'

"In 1837, a number of enthusiasts were invited to meet in Wolcottville (now Torrington) to organize a county abolition society. Upon looking for a place of meeting, they found that every church, public and private hall, was closed against them, and also heard public threats of violence if they persisted in attempting to hold a meeting, from the proslavery element of the town. A barn was offered them as a meeting place and promptly accepted. The barn was filled, floor, scaffold, haymow and stables, by these disciples of abolition. It was a very cold day in January, and much suffering resulted in spite of their warm zeal. Roger S. Mills of New Hartford was appointed chairman, and Rev. R. M. Chipman of Harwinton secretary, and Daniel Coe of Winsted offered prayer. The following officers were appointed: President, Roger S. Mills; vice-presidents, Erastus Lyman of Goshen, Gen. Daniel Brinsmade of Was.h.i.+ngton, Gen. Uriel Tuttle of Torringford and Jonathan Coe of Winsted; secretary, Rev. R. M.

Chipman of Harwinton, and treasurer, Dr. E. D. Hudson of Torringford. While being addressed by an agent of the American society, and suffering from extreme cold, they were attacked by a mob of proslaveryites who had paraded the streets of Wolcottville and had elevated their courage with New England rum. They gathered around the barn which was near the Congregational church, yelling, blowing horns, thumping on tin pans and kettles, and ringing furiously the church bell, and finally, by brute force, broke up the meeting which took a hasty adjournment.

"When the people were leaving Wolcottville the entire village seemed to be a bedlam. Dea Ebenezer Rood was set upon while in his sleigh, and some of the mob endeavored to overturn him and cause his horses to run away. But the blood of his Puritan ancestors became rampant, and in defiance he shouted: 'Rattle your pans; hoot and toot; ring your bells, ye pesky fools, if it does ye any good,' and plying his whip to his now frantic horses he escaped the mob.

"Torringford street arose in its anger and might, at this insult, opened her church doors, and the abolition convention held session there for two days. Although there was great opposition on the street at this new move, there was no other demonstration.

"Inspired by Dea Rood's defiance, the abolition spirit blazed high, and monthly meetings were held in barns, sheds, and groves, throughout the county. These enthusiasts were called all sorts of opprobrious names such as, 'n.i.g.g.e.r friends, and disturbers of Israel,' and some were excommunicated from the churches. These were indeed stirring days; Connecticut had received a change of heart, and in her ecstasy had forgotten her own sins.

"Even our own village did not escape unscathed. A pastor of the First Congregational church who had strong antislavery principles, dared to preach an abolition sermon one Sunday from his pulpit, and the next morning the village was flooded with a 'Broadside' demanding the people to rise, and teach this disturber a lesson, and not allow such sins to be perpetrated in their midst. A copy of this sheet was even nailed upon his own doorway, and is now deposited in our historical society, and is worthy of your perusal.

"Even the historic cannon now reposing in our historical rooms was used to break up 'pestilent abolition meetings' in our own midst. Thus I have endeavored to give you some idea of an interesting phase in the history of our Commonwealth, that may not be familiar to all, and which I would term as a Connecticut mistake."--_The Springfield Republican_, June 18, 1916.

DOc.u.mENTS

LETTERS OF ANTHONY BENEZET

Benezet published his letters at his own expense and distributed them with the accompanying circular letter below.

"Copy of the substance of a letter written to several persons of note, both in Europe and America, on sending them some of the negroe pamphlets, viz. account of Africa, &c. particularly to the ARCHBISHOP OF CANTERBURY, dated about the year 1758, and since.

"With the best respects I am capable of, and from, I trust, no other motive but that of love to mankind; and from a persuasion of thy sincere desires for the suppression of evil and the promotion of that righteousness which alone exalteth a nation, I make bold affectionately to salute thee, and to request a little of thy attention to a subject which has long been a matter of deep concern to many, vast many, well disposed people of all denominations in these parts, viz. that of the negroe trade, the purchase and bringing the poor negroes from their native land, and subjecting them to a state of perpetual bondage, the most cruel and oppressive, in which the English nation is so deeply engaged, and which with additional sorrow we observe to be greatly increasing in their northern colonies, and likely still more to increase by the acquisition the English have lately made of the factories on the river Senegal. I herewith send thee some small treatises lately published here on that subject, wherein are truely set forth the great inhumanity and wickedness which this trade gives life to, whereby hundreds of thousands of our fellow creatures, equally with us the objects of Christ's redeeming grace, and as free as we are by nature, are kept under the worst oppression, and many of them yearly brought to a miserable and untimely end.

"I make bold earnestly to entreat, that thou wouldst be pleased seriously to read them, when I doubt not thou wilt perceive it to be a matter which calls for the most deep consideration of all who are concerned for the civil, as well as religious welfare of their country, and who are desirous to avert those judgments, which evils of such a dye must necessarily sooner or later bring upon every people who are defiled therewith, and will, I trust, plead my excuse for the freedom I take in thus addressing myself to thee. How an evil of so deep a dye, has so long, not only pa.s.sed unnoticed, but has even had the countenance of the government, and been supported by law, is surprising; it must be because many worthy men in power, both of the laity and clergy, have been unacquainted with the horrible wickedness with which the trade is carried on, the corrupt motives which give life to it, and the groans, the numberless dying groans, which daily ascend to G.o.d, the common father of mankind, from the broken hearts of those our deeply oppressed fellow creatures."[120]

"PHILADELPHIA, TENTH MONTH, 30th, 1772.

"I herewith send thee a small tract (which I desire thou mayest keep) lately sent me by Granville Sharp; it is an appendix to his former treatise, and was published on account of the late negroe trial. He has wrote me a long intelligent letter, with relation to the situation of things in London on that head, which I shall be well pleased to have an opportunity to communicate to thee. It seems lord Mansfield, notwithstanding truth forced him to give such a judgment, was rather disposed to favour the cause of the master than that of the slave. He advised the master to apply to the parliament then sitting, which was done accordingly, but without success. He fears such an application will be renewed at the next session, and is preparing through his friends in parliament and the bishops, to endeavour to prevent its taking place, and calls for our help from this side the water. In this case as he desires a speedy answer, I stand in need of the advice of my friends what answer to make him. I have already let one opportunity pa.s.s; there will be soon another to Liverpool. I have also to communicate an interesting letter from Benjamin Franklin on the same subject."

"PHILADELPHIA, ELEVENTH MONTH, 30th, 1772.

"_Dear Samuel_,

"I received both thy letters, inclosing the pet.i.tion, and have been concerned that I have not sooner acquainted thee with what had been resulted thereon; but the care of a large school, engagement upon engagement, I think four or five evenings last week, on committees, &c., and the books which I received from England, which I intended to send thee not being all returned, occasioned the delay. The vessel from Virginia being near its departure when the pet.i.tions came to hand, had but just time to confer with James Pemberton, on the expediency of forwarding them, when we concluded best to take more time and wait for a future opportunity which he thought would offer. I herewith send thee such of the pieces relating to slavery, &c. of the negroes, which I have been able to get back; people are shamefully careless in not returning borrowed books. That wanting, wrote by a West Indian, I will send hereafter. I have received since I saw thee, a letter from the chief justice of South Carolina, which will I believe afford thee much satisfaction."