Early Steps toward Abolition

 Early Steps toward Abolition

In spite, however, of the power crystallized in the Constitution, the moral movement that had set in against slavery still held its ground, and it was destined never wholly to languish until slavery ceased altogether to exist in the United States. Throughout the century the Quakers continued their good work; in the generation before the war John Woolman of New Jersey traveled in the Southern colonies preaching that "the practice of continuing slavery is not right"; and Anthony Benezet opened in Philadelphia a school for Negroes which he himself taught without remuneration, and otherwise influenced Pennsylvania to begin the work of emancipation. In general the Quakers conducted their campaign along the lines on which they were most likely to succeed, attacking the slave-trade first of all but more and more making an appeal to the central government; and the first Abolition Society, organized in Pennsylvania in 1775 and consisting mainly of Quakers, had for its original object merely the relief of free Negroes unlawfully held in bondage.⁵⁵ The organization was forced to suspend its work in the course of the war, but in 1784 it renewed its meetings, and men of other denominations than the Quakers now joined in greater numbers. In 1787 the society was formally reorganized as "The Pennsylvania Society for Promoting the Abolition of Slavery, the Relief of Free Negroes unlawfully held in Bondage, and for Improving the Condition of the African Race." Benjamin Franklin was elected president and there was adopted a constitution which was more and more to serve as a model for similar societies in the neighboring states.

Four years later, by 1791, there were in the country as many as twelve abolition societies, and these represented all the states from Massachusetts to Virginia, with the exception of New Jersey, where a society was formed the following year. That of New York, formed in 1785 with John Jay as president, took the name of the Manumission Society, limiting its aims at first to promoting manumission and protecting those Negroes who had already been set free. All of the societies had very clear ideas as to their mission. The prevalence of kidnaping made them emphasize "the relief of free Negroes unlawfully held in bondage," and in general each one in addition to its executive committee had committees for inspection, advice, and protection; for the guardianship of children; for the superintending of education, and for employment. While the societies were originally formed to attend to local matters, their efforts naturally extended in course of time to national affairs, and on December 8, 1791, nine of them prepared petitions to Congress for the limitation of the slave-trade. These petitions were referred to a special committee and nothing more was heard of them at the time. After two years accordingly the organizations decided that a more vigorous plan of action was necessary, and on January 1, 1794, delegates from nine societies organized in Philadelphia the American Convention of Abolition Societies. The object of the Convention was twofold, "to increase the zeal and efficiency of the individual societies by its advice and encouragement ... and to take upon itself the chief responsibility in regard to national affairs." It prepared an address to the country and presented to Congress a memorial against the fitting out of vessels in the United States to engage in the slave-trade, and it had the satisfaction of seeing Congress in the same year pass a bill to this effect.

Some of the organizations were very active and one as far South as that in Maryland was at first very powerful. Always were they interested in suits in courts of law. In 1797 the New York Society reported 90 complaints, 36 persons freed, 21 cases still in suit, and 19 under consideration. The Pennsylvania Society reported simply that it had been instrumental in the liberation of "many hundreds" of persons. The different branches, however, did not rest with mere liberation; they endeavored generally to improve the condition of the Negroes in their respective communities, each one being expected to report to the Convention on the number of freedmen in its state and on their property, employment, and conduct. From time to time also the Convention prepared addresses to these people, and something of the spirit of its work and also of the social condition of the Negro at the time may be seen from the following address of 1796:

To the Free Africans and Other Free People of Color in the United States.

The Convention of Deputies from the Abolition Societies in the United States, assembled at Philadelphia, have undertaken to address you upon subjects highly interesting to your prosperity.

They wish to see you act worthily of the rank you have acquired as freemen, and thereby to do credit to yourselves, and to justify the friends and advocates of your color in the eyes of the world.

As the result of our united reflections, we have concluded to call your attention to the following articles of advice. We trust they are dictated by the purest regard for your welfare, for we view you as Friends and Brethren.

In the first place, We earnestly recommend to you, a regular attention to the important duty of public worship; by which means you will evince gratitude to your Creator, and, at the same time, promote knowledge, union, friendship, and proper conduct among yourselves.

Secondly, We advise such of you, as have not been taught reading, writing, and the first principles of arithmetic, to acquire them as early as possible. Carefully attend to the instruction of your children in the same simple and useful branches of education. Cause them, likewise, early and frequently to read the holy Scriptures; these contain, amongst other great discoveries, the precious record of the original equality of mankind, and of the obligations of universal justice and benevolence, which are derived from the relation of the human race to each other in a common Father.

Thirdly, Teach your children useful trades, or to labor with their hands in cultivating the earth. These employments are favorable to health and virtue. In the choice of masters, who are to instruct them in the above branches of business, prefer those who will work with them; by this means they will acquire habits of industry, and be better preserved from vice than if they worked alone, or under the eye of persons less interested in their welfare. In forming contracts, for yourselves or children, with masters, it may be useful to consult such persons as are capable of giving you the best advice, and who are known to be your friends, in order to prevent advantages being taken of your ignorance of the laws and customs of our country.

Fourthly, Be diligent in your respective callings, and faithful in all the relations you bear in society, whether as husbands, wives, fathers, children or hired servants. Be just in all your dealings. Be simple in your dress and furniture, and frugal in your family expenses. Thus you will act like Christians as well as freemen, and, by these means, you will provide for the distresses and wants of sickness and old age.

Fifthly, Refrain from the use of spirituous liquors; the experience of many thousands of the citizens of the United States has proved that these liquors are not necessary to lessen the fatigue of labor, nor to obviate the effects of heat or cold; nor can they, in any degree, add to the innocent pleasures of society.

Sixthly, Avoid frolicking, and amusements which lead to expense and idleness; they beget habits of dissipation and vice, and thus expose you to deserved reproach amongst your white neighbors.

Seventhly, We wish to impress upon your minds the moral and religious necessity of having your marriages legally performed; also to have exact registers preserved of all the births and deaths which occur in your respective families.

Eighthly, Endeavor to lay up as much as possible of your earnings for the benefit of your children, in case you should die before they are able to maintain themselves—your money will be safest and most beneficial when laid out in lots, houses, or small farms.

Ninthly, We recommend to you, at all times and upon all occasions, to behave yourselves to all persons in a civil and respectful manner, by which you may prevent contention and remove every just occasion of complaint. We beseech you to reflect, that it is by your good conduct alone that you can refute the objections which have been made against you as rational and moral creatures, and remove many of the difficulties which have occurred in the general emancipation of such of your brethren as are yet in bondage.

With hearts anxious for your welfare, we commend you to the guidance and protection of that Being who is able to keep you from all evil, and who is the common Father and Friend of the whole family of mankind.

Theodore Foster, President. Philadelphia, January 6th, 1796. Thomas P. Cope, Secretary.

The general impulse for liberty which prompted the Revolution and the early Abolition societies naturally found some reflection in formal legislation. The declarations of the central government under the Confederation were not very effective, and for more definite enactments we have to turn to the individual states. The honor of being the first actually to prohibit and abolish slavery really belongs to Vermont, whose constitution, adopted in 1777, even before she had come into the Union, declared very positively against the system. In 1782 the old Virginia statute forbidding emancipation except for meritorious services was repealed. The repeal was in force ten years, and in this time manumissions were numerous. Maryland soon afterwards passed acts similar to those in Virginia prohibiting the further introduction of slaves and removing restraints on emancipation, and New York and New Jersey also prohibited the further introduction of slaves from Africa or from other states. In 1780, in spite of considerable opposition because of the course of the war, the Pennsylvania Assembly passed an act forbidding the further introduction of slaves and giving freedom to all persons thereafter born in the state. Similar provisions were enacted in Connecticut and Rhode Island in 1784. Meanwhile Massachusetts was much agitated, and beginning in 1766 there were before the courts several cases in which Negroes sued for their freedom.⁵⁶ Their general argument was that the royal charter declared that all persons residing in the province were to be as free as the king's subjects in Great Britain, that by Magna Carta no subject could be deprived of liberty except by the judgment of his peers, and that any laws that may have been passed in the province to mitigate or regulate the evil of slavery did not authorize it. Sometimes the decisions were favorable, but at the beginning of the Revolution Massachusetts still recognized the system by the decision that no slave could be enlisted in the army. In 1777, however, some slaves brought from Jamaica were ordered to be set at liberty, and it was finally decided in 1783 that the declaration in the Massachusetts Bill of Rights to the effect that "all men are born free and equal" prohibited slavery. In this same year New Hampshire incorporated in her constitution a prohibitive article. By the time the convention for the framing of the Constitution of the United States met in Philadelphia in 1787, two of the original thirteen states (Massachusetts and New Hampshire) had positively prohibited slavery, and in three others (Pennsylvania, Connecticut, and Rhode Island) gradual abolition was in progress.

The next decade was largely one of the settlement of new territory, and by its close the pendulum seemed to have swung decidedly backward. In 1799, however, after much effort and debating, New York at last declared for gradual abolition, and New Jersey did likewise in 1804. In general, gradual emancipation was the result of the work of people who were humane but also conservative and who questioned the wisdom of thrusting upon the social organism a large number of Negroes suddenly emancipated. Sometimes, however, a gradual emancipation act was later followed by one for immediate manumission, as in New York in 1817. At first those who favored gradual emancipation were numerous in the South as well as in the North, but in general after Gabriel's insurrection in 1800, though some individuals were still outstanding, the South was quiescent. The character of the acts that were really put in force can hardly be better stated than has already been done by the specialist in the subject.⁵⁷ We read:

Gradual emancipation is defined as the extinction of slavery by depriving it of its hereditary quality. In distinction from the clauses in the constitutions of Vermont, Massachusetts, and New Hampshire, which directly or indirectly affected the condition of slavery as already existing, the gradual emancipation acts left this condition unchanged and affected only the children born after the passage of the act or after a fixed date. Most of these acts followed that of Pennsylvania in providing that the children of a slave mother should remain with her owner as servants until they reached a certain age, of from twenty-one to twenty-eight years, as stated in the various enactments. In Pennsylvania, however, they were to be regarded as free. In Connecticut, on the other hand, they were to be "held in servitude" until twenty-five years of age and after that to be free. The most liberal policy was that of Rhode Island, where the children were pronounced free but were to be supported by the town and educated in reading, writing, and arithmetic, morality and religion. The latter clauses, however, were repealed the following year, leaving the children to be supported by the owner of the mother until twenty-one years of age, and only if he abandoned his claims to the mother to become a charge to the town. In New York and New Jersey they were to remain as servants until a certain age, but were regarded as free, and liberal opportunities were given the master for the abandonment of his claims, the children in such cases to be supported at the common charge.... The manumission and emancipation acts were naturally followed, as in the case of the constitutional provision in Vermont, by the attempts of some of the slave-owners to dispose of their property outside the State. Amendments to the laws were found necessary, and the Abolition Societies found plenty of occasion for their exertions in protecting free blacks from seizure and illegal sale and in looking after the execution and amendment of the laws. The process of gradual emancipation was also unsatisfactory on account of the length of time it would require, and in Pennsylvania and Connecticut attempts were made to obtain acts for immediate emancipation.