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                <text>African Cotton</text>
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                <text>We call the attention of the friends of the free labor movement to the following letter from a gentleman in Boston to Benjamin Coates Esq., of Philadelphia, who kindly furnished us with a copy:&lt;br /&gt;&lt;br /&gt;BOSTON, August 8, 1859.&lt;br /&gt;"BENJ. COATES, ESQ.--&lt;em&gt;Dear Sir:&lt;/em&gt;--Having read your pamphlet upon African Cotton, I think you may be interested to know that I have imported about 4000 pounds from Liverpool, through the agency of Mr. Thomas Clegg, and am now causing it to be spun and woven at a mill under my charge. I shall have the pleasure of soon sending you a small sample of the cotton, and the cloth woven. I write now, as I think it possible you may wish to order some of the cloth, which I shall sell at our regular price; it will be a good honest sheeting of No. 24 yarn. I have tried this experiment in order to substantiate statements regarding cotton, and in the hope of turning the attention of some of our anti-slavery merchants that way.&lt;br /&gt;"Yours very truly, EDWARD ATKINSON."</text>
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                <text>&lt;em&gt;Weekly Anglo-African&lt;/em&gt;</text>
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                <text>8.27.1859</text>
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                <text>Anti-Slavery Meeting</text>
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                <text>The Rev.S.R. Ward delivered an interesting Anti-Slavery Lecture at the Castle Inn, Woodford, Essex, on Friday the 21st July ult., Stephen Bourne, Esq., late Stipendiary Magistrate in Jamaica and British Guiana, presiding. The meeting was numerously and respectably attended, and much sympathy was excited by the appeals of Mr. Ward. The object of the meeting was to promote the formation of a local Anti-Slavery Society, to co-operate with the&amp;nbsp;&lt;em&gt;Ladies' Free-labour Association&amp;nbsp;&lt;/em&gt;at Walthamstow, the members of which are working single-handed, and would be glad of a little assistance from the gentlemen of the immediate neighbourhood.&lt;br /&gt;&lt;br /&gt;Mr. Ward gave especial prominence to the fact that those who consume slave-labour produce are parties thus far to keeping up Slavery: and enjoined those who professed anti-slavery sentiments to act consistently, by abstaining, as far as lies in their power, from consuming articles the product of slave-labour. He also showed how, by developing the resources of our East and West-India Colonies, and by promoting the cultivation of cotton there, in Africa, Australia and elsewhere, and thus augmenting the supply of free-labour staples, slave-holders would eventually be thrust out of the markets of the world by the more sucessful enterprises of free-labour.&lt;br /&gt;&lt;br /&gt;Mr. Chamerovizow, Secretary of the&amp;nbsp;&lt;em&gt;British and Foreign Anti-Slavery Society&amp;nbsp;&lt;/em&gt;also addressed the meeting. He pointed out in what manner the system of slavery reacted on the people of this country, as, to wit, in the case of the law relating to coloured seamen, and indicated the course which the American church has observed in abstaining from taking action against slaveholders. He also referred to the various instrumentalities that might be employed, to break down the system, amongst which, he stated that the religious bodies in this country might become the most powerful, by remonstrating with their American co-religionists who either uphold slave-holding or do not speak against it, and by refusing to receive such into church-fellowship. This course, he observed, would awaken a sentiment in the American churches against Slavery, which it was to be regretted does not exist.</text>
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                <text>&lt;em&gt;Provincial Freeman&lt;/em&gt;</text>
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                <text>9.23.1854</text>
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                <text>Free Produce Societies (Article)</text>
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                <text>Having given in our last, extracts from the proceedings of the Free Produce Societies, we feel induced to throw some thoguhts, which have suggested themselves, before our readers.&lt;br /&gt;&lt;br /&gt;Why do any say that abstinence from the products of slave-produce can effect nothing? Surely, they do not reflect; for in the first place, is it not something to the individual, to know that he has washed his hands of the guilt of oppression? That which is done intelligently and conscientiously, makes a better man; and as men become consistently better, their influence is extended--others observe the advantages they have from a rigid compliance with the requisitions of duty, and it is impossible but that they should desire those advantages for themselves--this desire very naturally will lead them, as it led those, to whose condition they aspire--for the peace here spoken of, is only to be had on the common terms--namely; to ascertain&amp;nbsp;&lt;em&gt;intrinsic right&amp;nbsp;&lt;/em&gt;and&amp;nbsp;&lt;em&gt;conform&lt;/em&gt; to it. All truths are facts, or directly deduced from them. The sentiment just expressed, that the examples of the virtuous, though silent, and often unperceived, is nevertheless operative, is a well attested fact. To whose mind it was first suggested, that the consumer of the products of slave-labor was accessary to oppression, is not known; it is known, however, that but few years have elapsed since it claimed the attention of some isolated indivudals, who, however highly they ranked in other respects, had the lustre of their greatness obscured in the vision of their admirers, by this speck of innovation--this mist of enthusiastic, it may be, fanatic ccentricity. Now, hundreds bear the same testimony, and thousands have it under serious consideration. If, twenty years ago, the example of a conscientious man convinced his neighbor in a year--the two, each his man in the next, and so on, in a geometric series, whose annual ratio of progression is two, (and this it is believed existing associations will establish, up to this time) how long would it take to convince every one whose pecuniary interests are not opposed?&lt;br /&gt;&lt;br /&gt;Let it not be inferred that there is any implied indifference to other modes of arresting the enormous evil of slavery; the distinct object of this article is to defend&amp;nbsp;&lt;em&gt;abstinence&amp;nbsp;&lt;/em&gt;in those who practice it, and to&amp;nbsp;&lt;em&gt;recommend&amp;nbsp;&lt;/em&gt;the propriety of it to the consideration of others.--&lt;em&gt;ib&lt;/em&gt;</text>
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                <text>&lt;em&gt;Liberator&lt;/em&gt; 1:36, p. 1</text>
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                <text>Free Labor (Article)</text>
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                <text>Article suggests that those seeking out free produce items look to Africa.</text>
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                <text>There is an "American Free Produce Association" at Philadelphia, whose object it is to promote the use of the produce of free labor to the exclusion of that of slaves. Their cotton has been obtained chiefly from North Carolina, and if we guess correctly from persons who liberated their slaves some years since and sent them to Liberia. The last report suggests various places for obtaining cotton and sugar; but among them all, &lt;em&gt;Africa&lt;/em&gt; does not seem to have been thought of. It is well known that Africa produces cotton, rice, sugar, &amp;amp;c., and the encouragement of free labor there would seem to be a beautiful way to promote the objects of the Association. The rivalry would be that colored people with one another,--the free against the enslaved; or rather, that of the free against the enslavers of their brethren. A small crop of free-labor African sugar, it seems, is about to come into market:--&lt;br /&gt;&lt;br /&gt;&lt;em&gt;African Sugar.&lt;/em&gt; Capt. Taylor of the brig Waverly, recently arrived from the western coast of Africa, informs that when in Liberia he found a fine crop of sugarcane growing on the farm under tee direction of Governor Buchanan. The crop was expected to yield ten hogshead of sugar.</text>
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                <text>&lt;em&gt;Vermont Chronicle&lt;/em&gt; 16:5, p. 19</text>
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                <text>2.3.1841</text>
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                <text>Free Produce (Article)</text>
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                <text>FREE PRODUCE.--The editor of the&amp;nbsp;&lt;em&gt;Standard&amp;nbsp;&lt;/em&gt;thinks he could discern "a marked change" in the opinions of the Pennsylvania Abolitionists, on the subject of Free Produce, as manifested at our annual meeting. It seemed to him that their faith was not so strong as formerly, and that their conviction of the duty of abstinence from slave-grown products, had dwindled into a mere preference for the product of free labor where it could b conveniently obtained. We think that he has underrated the faith and the zeal of the Pennsylvania Abolitionists, in this matter, and are half inclined to suspect that his "wish was father to his thought." We readily, though sorrowfully, acknowledge that the principle in question is not so generally received and so faithfully applied, as its importance demands, but in justice to a large body of Pennsylvania Abolitionists, we must say that a strong testimony has, in this respect, been borne by them, against American Slavery, and that they are actively exerting themselves to enlist the consciences and hearts of the friends of the slave generally, in this department of our w[?]k. We trust that they will be increasingly diligent and hopeful. We are sure that such zeal and earnestness and theirs will never be satisfied with "a growing conviction that" it is "very well to avoid the produce" of the slave's extorted and unrequited toil, "when it can be done conveniently;" when, without much trouble, one can feed himself with sugar, and clothe himself with cotton, which is not moistened with the tears and stained with the blood of the slave. As to the discussion of this subject at the recent meeting, different opinions were of course entertained by the numerous auditors. We believe that the friends of Free Produce generally felt that the cause had not suffered loss by it, and that the attempt to maintain the rightfulness of such a support of Slavery as is afforded by the purchase of its fruits, proved unsuceessful. We hope that they will show the strength and vigor of their [?] by their works.&amp;nbsp;&lt;br /&gt;&lt;br /&gt;We copy the above from the &lt;em&gt;Pennsylvania Freeman,&amp;nbsp;&lt;/em&gt;cheerfully submitting to be corrected if we are in the wrong. The impression we received, however, came from the expressed doubts of, at least, two somewhat prominent individuals who had hitherto been advocates of the Free Produce doctrine, but who are now questioning whether that doctrine could be insisted on as a principle. We thought we saw and felt that there was more doubt in the assembly than we had ever before remarked a similar meetings in Pennsylvania, as to the correctness of the position of our free-produce friends. It seemed to us that many seemed to feel the weight of the objection--that that which it was acknowledged could not be carried out, could not be insisted on as a principle; and that the objction was not answered by the reply, that if carried out we must cease to exist. For if a principle, and therefore a duty, we should act in obedience to it though at the expense of life. "It is necessary to live," said a suitor for royal bounty to Cardinal Richilieu. "I do not see the necessity," replied the Cardinal. It is not necessary to live, but it is necessary to do right.</text>
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                <text>&lt;em&gt;National Anti-Slavery&lt;/em&gt; Standard 10:25, p. 98</text>
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                <text>11.15.1849</text>
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                <text>The Thankful Child</text>
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                <text>&lt;p&gt;A poem from the children's abolitionist periodical&amp;nbsp;&lt;em&gt;The Slave's Friend&amp;nbsp;&lt;/em&gt;where the child promises to abstain from "sugar or other things that the slaves are compelled to grow."&lt;/p&gt;</text>
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                <text>I thank the goodness and the grace&lt;br /&gt;Which on my birth have smiled,&lt;br /&gt;And made me in my early days&lt;br /&gt;A happy free-born child.&lt;br /&gt;&lt;br /&gt;I was not born a little slave&lt;br /&gt;To labor in the sun,&lt;br /&gt;And wish that I were in the grave,&lt;br /&gt;And all my labor done.&lt;br /&gt;&lt;br /&gt;My God, I thank thee, who hath planned&lt;br /&gt;A better lot for me,&lt;br /&gt;And placed me in this happy land,&lt;br /&gt;Where I may hear of Thee.&lt;br /&gt;&lt;br /&gt;Now I will show that I am thankful. I will pity the poor slave. I will pray for him. I will save my money to give to the Anti-Slavery Society. I'll try not to eat any sugar or other things that the slaves are compelled to grow. When I see little colored children, I will be kind to them. I will consider them as good as others who behave well. God makes no difference, and I will make none. I will try to feel towards the colored people just as God feels towards them. This will be right. My conscience tells me so. I'll do it.</text>
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                <text>&lt;em&gt;The Slave's Friend&lt;/em&gt; 1, p. 12</text>
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                <text>1.1.1836</text>
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                <text>The Subscriber has made an arrangement with Joel Fisher for the purchase of his stock of Free Goods, with the occupation of the store now in his tenancy at the north west corner of Fifth and Cherry streets, to go into operation on the first of next month. He proposes to conduct the business through an agent, and expects to keep constantly for sale, WHOLESALE AND RETAIL, as full an assortment of Free dry goods and groceries as practicable, increasing the present variety as new facilities are afforded. To enable him to place the goods at the lowest rates, it will be necessary for him to make his sales for cash,--persons giving him their orders are requested to bear this in view. To those who have heretofore patronized this establishment, to his friends, and to the friends generally of the Free Produce cause, he looks with great confidence for support in the responsible undertaking he is about to assume. Orders addressed to him at the above place, or at Box 777, Philadelphia Post Office, will have immediate attention, and goods will be delivered in any part of the city, or forwarded to the country, according to direction.&#13;
&#13;
GEORGE W. TAYLOR&#13;
Philadelphia, 1st mo. 1st, 1847</text>
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              <elementText elementTextId="421">
                <text>&lt;em&gt;The Non-Slaveholder&amp;nbsp;&lt;/em&gt;2:1, p. 24</text>
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                <text>1.1.1847</text>
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                <text>Store for the Sale of Free Produce</text>
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                <text>Article on the recent promotion of George W. Taylor's store and encouragement toward free produce.</text>
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                <text>STORE FOR THE SALE OF FRE PRODUCE.--The senior Editors of this paper ask the attention of its readers to the advertisement of our colleague, George W. Taylor, on our last page. The increasing desire throughout many sections of our country to procure the necessaries and conveniences of life, free from the labours of slaves; and a religious concern, on his part, to promote the good work by every means in his power, have induced him to enter into this business. He will most scrupulously investigate the sources of his supplies, and, in this and other respects, will be assisted by the operations of the Free Produce Association of Friends.&#13;
Many applications have been received for a supply of groceries and cotton goods to be sold on commission. Without entering into details, we may state that this plan is quite impracticable. If several individuals in a neighbourhood would join in raising such an amount of money as may be convenient to them, they could receive its value in goods at wholesale prices, and divide them in the proportions of the several sums contributed.&#13;
&#13;
Many persons who do not profess a decided religious scruple against using slave produce, yet declare their preference for the productions of free labour, and even a willingness to pay more, if necessary, for them. We hope that such as these will avail themselves of the opportunity now afforded, to gratify their preference. Faithfulness to faint glimmerings may lead to larger openings--a proper use of feeble rays of light may prepare the spiritual eye for greater clearness and strength of vision--and those who have seen "men as trees, walking," may eventually see "every man clearly."&#13;
&#13;
To another class, who, under various outward disadvantages and difficulties, feel religiously restrained from contributing their support to slavery, we would extend the encouragement which we have gratefully received ourselves in a recent letter from our dear friend Thomas Willis, of Long Island. In reference to a discouraging circumstance, he says: "It has no effect to abate my concern on this subject, [the disuse of slave produce] but rather stimulates to greater faithfulness on my part. I sincerely hope that the apathy, so prevalent in the Society, relative to this branch of our testimony against injustice and cruelty, may in no wise abate the Christian concern and perseverance of those who have associated together for the promotion of this work of righteousness; for such I truly esteem it. And it does appear to me that if our Society have any real testimony to bear against slavery and the slave-trade, the time has arrived that we are called upon to make it manifest--not in word only--but in deed and in truth; so that our example may be consistent with our profession and set the seal thereunto."</text>
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                <text>&lt;em&gt;The Non-Slaveholder&amp;nbsp;&lt;/em&gt;2:2, p. 41</text>
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                <text>1.2.1847</text>
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                <text>Sonnet to Gerrit Smith (Poem)</text>
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                <text>&lt;em&gt;Written on hearing he had contributed two thousand dollars for the relief of the starving poor of Ireland&lt;/em&gt;.&lt;br /&gt;&lt;br /&gt;No civic hours deck thy lofty brow,&lt;br /&gt;Nor laurel wreaths won in the bloody fight;&lt;br /&gt;Far nobler prizes glitter in thy sight,&lt;br /&gt;And crown thy holy labours. Even now&lt;br /&gt;Thy country owns thee as&amp;nbsp;&lt;em&gt;the poor man's friend&lt;/em&gt;,&lt;br /&gt;And not thy country only; that green isle&lt;br /&gt;Across the ocean, with a grateful smile,&lt;br /&gt;Accepts thy bounty. Freely dost thou lend&lt;br /&gt;What God hath given thee; freely dost thou cast&lt;br /&gt;Thy bread upon the waters; but we know&lt;br /&gt;It is not lost: each floating seed shall grow,&lt;br /&gt;And yield abundant fruit. Bright o'er the past&amp;nbsp;&lt;br /&gt;With growing lustre shall thy virtues glow,&lt;br /&gt;And on thy name a deathless glory cast.&lt;br /&gt;&lt;br /&gt;&lt;em&gt;April 5,&amp;nbsp;&lt;/em&gt;1847.&amp;nbsp;&lt;br /&gt;GULIELMUS.</text>
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                <text>&lt;em&gt;The Non-Slaveholder&lt;/em&gt; 2:5, p. 119 (reprinted from the &lt;em&gt;National Era&lt;/em&gt;)</text>
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              <elementText elementTextId="446">
                <text>1.5.1847</text>
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                <text>We are glad to find in the communication which has for its title the name of this good and truly great man, a notice of the omission of any reference to his disuse, on principle, of the products of slave labour, in a book which to some extent has become a school book amongst Friends. We think a just portraiture of John Woolman's character cannot be given, without including this peculiar aspect of it Such, unquestionably, was the opinion of Friends when a testimony concerning him was issued by Burlington Monthly Meeting, and approved by Philadelphia Yearly Meeting; from which we extract the following:--&#13;
&#13;
"He was particularly desirous that Friends should not be instrumental to lay burthens on this oppressed people, ("the poor enslaved Africans" and their descendants,) but remember the days of suffering from which they had been providentially delivered, that if times of trouble should return, no injustice dealt to those in slavery might rise in judgement against us, but, being clear, we might on such occasions address the Almighty, with a degree of confidence, for his interposition and relief; being particularly careful, as to himself, not to countenance slavery even by the use of those conveniences of life which were furnished by their labour."</text>
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                <text>&lt;em&gt;The Non-Slaveholder&amp;nbsp;&lt;/em&gt;2:6, pp. 140-141</text>
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                <text>6.1.1847</text>
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