2 10 250 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Articles, Letters to the Editors, etc. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Editorial Remarks. Description An account of the resource EDITORIAL REMARKS. We are somewhat surprised that our correspondent should cherish any doubts on this subject. 'All things whatsoever ye would that men should do to you, do ye even so to them.' Slavery is a system of robbery, practised upon million of our fellow beings—a war upon human rights, a cruel depredation upon the earnings of industrious labor. They who pursue it are guilty of crimes, which, if committed against white people, would bring them to the pillory, the prison, or the gallows. Now, the laws of a state cannot nullify the principles of equity, nor make wrong right. The abettors of crime are as guilty as the perpetrators. The assertions which have been made are true—that the consumers of the productions of slave labor contribute to a fund for supporting slavery with all its abominations—that they are the Alpha and the Omega of the business—that the slave-dealer, the slave-holder, and the slave-driver, are virtually the agents of the consumer, for by holding out the temptation, he is the original cause, the first mover in the horrid process—that we are called upon to refuse those articles of luxury, which are obtained at an absolute and lavish waste of the blood of our fellow men—and that a merchant, who loads his vessel with the proceeds of slavery, does nearly as much at helping forward the slave trade, as he that loads his vessel in Africa with slaves; they are both twisting the same rope at different ends. A few interrogations will suffice to illustrate this business. If a merchant patronise a pirate, who has plundered vessels on the high seas, and pay him liberally for so doing, is he not himself a pirate in principle? Is it true that 'the receiver is as had as the thief?' Is not the man who bribes his companion to stab a third person to the heart, the greater criminal of the two, though he shed no blood? There can be no difficulty here. Every body will answer in the affirmative. These are self-evident truths. Now for the application. Why are the slaves held in bondage? Certainly, not to fulfil any prophecy;—not on the ground of benevolence;—not because their liberation would be dangerous;—no such thing;— <xsl-text></xsl-text>but because they are profitable to their owners. <xsl-text></xsl-text>Who are the principal consumers of the products of slave labor? The free states. They furnish a good market for the South. They say to her, 'Raise all the cotton that you can, and we will manufacture the raw material. We will consume your rice, your tobacco, your sugar and molasses, and give you higher prices than you can obtain elsewhere.' What is this, but putting an immense bribe into the hands of the slaveholders to kidnap, steal and oppress? Were it not for our patronage, they would be compelled to liberate their slaves; <xsl-text></xsl-text>for as soon as slave labor becomes unprofitable, there is an end to the system. <xsl-text></xsl-text>The prophecy of Mr. Randolph will then be fulfilled: the slaves will not run away from their masters, but the masters from their slaves. We are, then, the warmest and most efficient supporters of slavery, and feel no compunctious visitings of conscience, in purchasing those things which are stolen, and which have been moistened with the tears and blood of the slave. Remember the questions which were propounded, and the verdict of 'Guilty,' which was given. If 'the receiver is as bad as the thief," surely he is more criminal who gives <xsl-text></xsl-text>a yearly salary to the robber. <xsl-text></xsl-text>Is there any flaw in the argument? Are not the cases parallel? As to the 'arguments' which 'A.O.' adduces against abstaining from the products of slavery, they are not worth a straw. Suppose the slavites should 'send their goods to Europe, and retaliate on us, by refusing to purchase our articles'—what then? Better, far better, that our intercourse cease, than that we should uphold the bloody system of slavery by our patronage. Shall we purchase stolen goods to win the good-will of a thief? Are our consciences to be sacrificed to our interests? What kind of morality is this? But our example would be lost, and our abstinence like taking a drop from the ocean—the people would continue to eat, and the poor slaves obtain no relief! Suppose we grant it—are we to live in sin because others choose thus to live? Are we never to reform ourselves because we cannot reform others? A good example is never lost; and if it be, it should nevertheless be given as unshrinkingly as if it were destined to reclaim the universe. We are not conscious that our own articles in the Liberator have 'manifested an unchristian spirit.' Slaveholders, as men, are entitled to equal consideration with others; but, as tyrants and men-stealers, they deserve no courtesy. Positive assertions and strong denunciations are warranted by the examples of Christ, and the apostles, and the prophets. We are not among the number who cry— 'Pray, spare the <xsl-text></xsl-text>person, <xsl-text></xsl-text>but expose the <xsl-text></xsl-text>vice.' <xsl-text></xsl-text>But we exclaim— 'How! not expose the <xsl-text></xsl-text>sharper, <xsl-text></xsl-text>but the <xsl-text></xsl-text>dice!'<xsl-text></xsl-text> Not only did our revolutionary fathers hurl. 'bitter denunciations upon their oppressors,' but they slew them by thousands;—the same thing has been done in Hayti, South America, and France—and is now doing in Poland. Do you approve of these proceedings 'A.O.'? Or are you not one of the world's patriots? In concluding our remarks at this time, we may quote the following pertinent article from the Genius of Universal Emancipation: A late description, by a respectable eye-witness, of the cruelties practised at the present time on the Sugar plantations in the West Indian Islands, concludes with the following impressive words: 'If you dare to do it, after what you have just read, take another spoonful of sugar to your cup of tea, and it is a hundred to one if there is not a tear of anguish and horror blended along with it. Indeed, I would venture to assert, at any stake, (if it were possible to ascertain,) that there is not a hogshead of Sugar ever leaves the island, without having many of them in it.' Will our readers 'choose Sugar in their tea?' Will they indulge their palates with a blood-bought sweetness—a luxury of which it may be truly said, when we consider all the wickedness and the misery which its culture has produced,—that the awful price is immortal souls! We reply in the language used by a writer in the 'Negro's Forget Me Not:' No, dear Lady, none for me! Though squeamish some may think it, West Indian Sugar spoils my tea, I cannot, dare not, drink it. The simple produce of the cane Excites no strong objections, But with it comes a ghastly train Of dreadful recollections. True, the plant was freely given, Kindly given to man to rear it; Freely fall the dews of heaven, Freely shine the rays that cheer it. But what suffering and what guilt Attend its cultivation— What groans arise, what blood is spilt, What bitter lamentation! And can I taste a single grain, Produced by such oppression; The fruit of so much grief and pain, The Negro's sad possession? Source A related resource from which the described resource is derived The Liberator Date A point or period of time associated with an event in the lifecycle of the resource 4.23.1831 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Articles, Letters to the Editors, etc. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Miss Sarah M. Grimke, of Charleston, S.C. Subject The topic of the resource Sarah Grimke encourages use of free labor products Description An account of the resource MISS SARAH M. GRIMKE, OF CHARLESTON, S.C. On going out of the city to our residence, on Fast day eve, who should we meet, but wife, daughter and domestics, full of life and animation, all clamorously asking, are not you going to hear Miss Grimke lecture on the rights of women to-night? We calmly replied, certainly not. Well, say they, we must hear her. So we made a virtue of necessity, turned around and readily made our way to the ODEON. Being rather early, we succeeded in getting seats for our whole party. We would inform our distant readers that the Odeon is the old Federal street Theatre, fitted up by a musical society. The seats, bottoms and backs conveniently cushioned. It is occupied for the purpose of giving Oratorios and Musical Concerts. It is also used on the Sabbath by an orthodox church, for public worship, and week evenings, frequently, for scientific and other lectures. It has a tremendous organ. Sometime before 7 o'clock, P.M. the vast building was filled to a perfect jam;—far back of the speaker, filling the space formerly occupied by the orchestra, and for scenic exhibitions, with the first, second, and third galleries—3 or 4000 people at least, were present. Vast numbers were compelled to go away. Three ladies, for some time, had occupied the speaker's seat. At last, the organ with a thundering and deafening sound struck up some popular air. When it had done, the wife, we believe, of Mr. Henry Chapman, arose, and with an excellent voice and grace, read the 1st chapter of the prophecy of Isaiah. Then arose Miss Grimke, and held forth; there is nothing prepossessing in her appearance. To our surprise, instead of lecturing on the rights of her sex, she took up the old stale subject of slavery; she evidently showed considerable powers of mind, and is rather a good orator and declaimer. She failed to give a single new argument in favor of emancipation; we think her discourse highly prejudicial to that object, and calculated to produce other than christian feelings between the parties concerned. She endorsed all that Mr. Garrison and others have said of the severity of masters to the slave. She recommended to the people of the north to attack the business and character of slave owners, not to trade with the south in articles, the products of slave labor, never to admit a southern minister to our pulpit, nor a member of their churches to the Lord's table; and told the ladies as soon to marry a horse-thief, as a southern gentleman if he have slaves. In fine, a large part of her discourse was made up of low vituperation, such as we have detailed. And, alas, we felt to sigh for the poor slave, if left to the tender mercy of such rash and ill-advised friends. As we are connected with the pulpit and the press, we readily forgive her the blacking she severally gave to each. We think, after this, it is rather doubtful whether any of the South Carolina lords of creation will ever seek the heart and hand of their great orator in marriage. In sober truth, we can most religiously say, that we think the course pursued by this lady and her advisers, is any thing but calculated to ameliorate the man of color, enslaved or free; and least of all does it promote the healthy morality of the Bible. If the south are wrong in the institution of domestic slavery, what sane man, much less christian or philanthropist, believes that the chivalrous inhabitants of the south will be convinced by a merciless attack on their character and all their means of existence? To such a code of morality we cannot subscribe. The foregoing <xsl-text></xsl-text>decent <xsl-text></xsl-text>and very <xsl-text></xsl-text>cogent <xsl-text></xsl-text>article is from the pen of the editor of a paper in this city, misnamed the 'Olive Branch.' It is a fair specimen of the accuracy, good sense and piety which characterise the lucubrations of him who advertises that he is 'connected with the pulpit (!!) and the press.' It was Angelina E. not Sarah M. Grimke, who spoke on the occasion alluded to. It was not Mrs. Chapman, but the President of the Boston Female A.S. Society, who read a portion of the scriptures. The lecture was duly advertised in the city papers to be on the subject of slavery; yet—vastly to the 'surprise' of the <xsl-text></xsl-text>Reverend <xsl-text></xsl-text>critic—'instead of lecturing on the rights of her sex, she took up the <xsl-text></xsl-text>old stale subject <xsl-text></xsl-text>of slavery'—all which was inexplicable, amazing and unpardonable conduct, to be sure! 'The old stale subject of slavery'—that sounds feelingly, as if he who utters the brutal sneer 'remembers those in bonds as bound with them'! 'Stale'—while millions are pining in hopeless bondage, and are daily robbed of their earnings in order to supply 'the means of existence' to the 'chivalrous inhabitants of the south'! 'Stale'—while the lash is falling upon woman's flesh, and chains are forging for human limbs, and the trade in slaves and souls of men is pursued to an extent that causes the foreign traffic to dwindle in comparison!—Now, doff that sacerdotal garb, thou recreant priest! Quit thy profession, thou scandal upon the press, and rare monster of a reformer—for reformer thou aspirest to be! Play the ruffian openly. In thy ears the cries of the needy and perishing, the shrieks of violated innocence, and the supplications of heart-broken, sundered parents and children, have become 'stale'!! He who is destitute of humanity, must also be lacking in veracity. Hence, the assertion, that 'a large part of the discourse was made up of low vituperation,' is a low and gross falsehood. 'There is nothing prepossessing in her appearance'—'it is rather doubtful whether any of the South Carolina lords of creation will ever seek the heart and hand of their great orator in marriage.' This—which is obviously intended as something smart and witty—is personal rudeness and vulgar slang, in keeping with that 'code of morality' to which a heartless assailant can and does subscribe. 'We felt to sigh for the poor slave.' Did you? What for? Why, that a woman should plead for his deliverance from bondage! Truly, a natural cause for unhappiness to one who makes it his profession and business to get all the fleece from the flock that he can! We have been the more severe in these strictures, in consequence of the truckling policy which has long been pursued on the subject of slavery by the editor of the 'Olive Branch.' Source A related resource from which the described resource is derived The Liberator Date A point or period of time associated with an event in the lifecycle of the resource 4.20.1838 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Articles, Letters to the Editors, etc. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource To the Editor of the Standard Description An account of the resource <div> AMESBURY, 18th 12th mo. 1840.<xsl-text></xsl-text> <xsl-text></xsl-text>To the Editor of the Standard:<xsl-text></xsl-text> <xsl-text></xsl-text>Some one has been kind enough to forward a number of the Standard, containing the commencement of a review of a letter of mine, in which I am officially informed that I am no longer an abolitionist—and in which I am unceremoniously turned over to those wicked 'new organizationists,' who, according to the editor of the Standard, are less susceptible of anti-slavery impressions, than such pro-slavery mobs as hunted for the life of George Thompson, murdered Lovejoy, and burned Pennsylvania Hall! I am likened to a star shooting madly from its sphere,—launching like Carazan of the Eastern story, into the abyss of infinitude— <xsl-text></xsl-text><xsl-text></xsl-text>'----- A comet shorn, <xsl-text></xsl-text><xsl-text></xsl-text>Out into utter darkness borne.'<xsl-text></xsl-text> <xsl-text></xsl-text>And a mock lamentation is set up over me, which would be pathetic, did it not partake so largely, under all the circumstances of the case, of the ludicrous.<xsl-text></xsl-text> <xsl-text></xsl-text>Now if the editor of the Standard means by all this, simply that he and myself disagree on some points in reference to anti-slavery movements, and if believing, as a matter of course, that his views are correct and mine wrong, he chooses to express in this way, his dissent from my conclusions, and to expose their folly and fallacy, I have nothing to say. Let him argue down or laugh down my heresies, if he can. He may rest assured that I can do justice to a sound argument, even if it overthrows a favorite doctrine; and relish good natured wit and humor, even when exercised at my expense, consoling myself, like Falstaff, with the reflection, that if I have not wit myself, I am 'the cause of wit in others.' Even if brother Rogers should so far shut up the bowels of his compassion, as to quote <xsl-text></xsl-text><xsl-text></xsl-text>my <xsl-text></xsl-text><xsl-text></xsl-text>own poetry against me, and, as in the case of poor Cinna, the poet in Shakspeare's Julius Ceasar, 'condemn me for my bad verses,' however I might writhe under the infliction, I don't know as I should complain.<xsl-text></xsl-text> <xsl-text></xsl-text>But, if Nathaniel P. Rogers means (what his language somewhat strongly implies,) to impeach my character as an honest man—to assail my moral integrity—to brand me with the foul suspicion of treachery and hypocrisy; as one wilfully recreant to the cause of emancipation—I have only to say, that his recent voyage 'in search of a World's Convention,' has wrought in his head and heart 'a sea change' which would have astonished the tenants of Prospero's island—transforming the generous and high-minded Christian gentleman into a false 'accuser of his brethren,'—a Titus Oates swearing away more than the life of his friend.<xsl-text></xsl-text> <xsl-text></xsl-text>I am told, in unqualified terms, that I shall never be able to do anything more for that cause to which I have devoted the morning of my life—on whose altar I have laid all that I possessed. Indeed, it may be so. He who, in His 'dealings with the children of men,' has seen fit to visit me with lingering pain and illness, knows whether more labor will be required at my hands in that cause, and, if so, will give me strength to perform it. I will not believe that the editor of the Standard intended to reproach me with an inability, which no one can deplore so deeply as myself.<xsl-text></xsl-text> <xsl-text></xsl-text>I have neither health nor disposition to enter into personal controversy with abolitionists. Whatever others may do, I cannot forget the days that have passed—our common struggles against prejudice and persecution—I cannot forget the disinterested devotion and the sacrifices of those with whom I have been associated—and widely as I may differ with them on some points—greatly as I may believe some of them to err in judgment—I shall be slow to relinquish my faith in their moral integrity; and shall still conceive it to be possible that they may be as honest in what I believe to be their error, as I am in what I conscientiously believe to be the right.<xsl-text></xsl-text> <xsl-text></xsl-text>To one sentiment in the editor's comments I fully respond, viz: that the South cares very little for <xsl-text></xsl-text><xsl-text></xsl-text>abstract <xsl-text></xsl-text><xsl-text></xsl-text>resolutions. A wholesomer truth could not well be uttered. It has been the burthen of my testimony for a long time. It has led me to question the practicability of abolishing the slave laws by mere resolutions—and to believe that a discussion, which <xsl-text></xsl-text><xsl-text></xsl-text>ends only in discussion, <xsl-text></xsl-text><xsl-text></xsl-text>will prove to the poor slave like another feast of the Barmacides—an invitation to the starving to feed upon air. It has led me to doubt the potency of 'moral suasion' against slavery when coupled with its <xsl-text></xsl-text><xsl-text></xsl-text>practical support <xsl-text></xsl-text><xsl-text></xsl-text>at the ballot-box. It has led me to say with WILLIAM LLOYD GARRISON at Edinburgh, that 'I know of no instance in which the oppression of tyranny has been put down by moral suasion; and unless some other influence is brought to bear upon the colossal evil, I fear little will be done to abolish slavery.' It has led me to respect, if I cannot fully imitate, those among us who 'touch not, taste not,' the products of slave labor;—to hail with satisfaction the cotton culture of India,—to honor the <xsl-text></xsl-text><xsl-text></xsl-text>practical abolitionism <xsl-text></xsl-text><xsl-text></xsl-text>of Birney, Brisbane, and others,—the efforts of Vigilance Committees and of all who aid the fugitive from oppression—of Wattles, Wilson, and their female co-adjutors in the blessed task of instructing and elevating the oppressed colored man. Finally, it has led me to follow the example set by N.P. ROGERS, two years ago, viz: to nominate anti-slavery candidates where none such are in the field, and to invite all who love humanity to rally to their support. <xsl-text></xsl-text><xsl-text></xsl-text>Truly thy friend, <xsl-text></xsl-text>JOHN G. WHITTIER. </div> Creator An entity primarily responsible for making the resource John. G. Whittier Source A related resource from which the described resource is derived The Liberator Date A point or period of time associated with an event in the lifecycle of the resource 1.1.1841 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Meetings and Events Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Fair. Description An account of the resource THE FAIR. This endeavor of the women of Boston, to replenish the treasury of the cause, has been more successful than any former one of a similar nature. The fair of 1834 produced $300; of 1835, $350; of 1836, $600; and the present one of 1837, $850. This regular increase is an index of the progress of the principles. As the movement within goes on, the <xsl-text></xsl-text>hands <xsl-text></xsl-text>are moved with it. These fairs are beneficial in another view than a financial one. They increase the interest of abolitionists themselves in a cause, which, because its principles are of universal application, cannot be <xsl-text></xsl-text>too much loved; <xsl-text></xsl-text>and they excite an interest where none before existed, in the minds of the surrounding community. Many as individual, who would never have read an Anti-Slavery publication, or entered a lecture room, has been induced by curiosity, or the demands of the Christmas or New Year's holiday, to visit this annual scene of abolition business; and has left it with a juster appreciation of the motives, and a clearer comprehension of the measures, of those whom misrepresentation has led him to misunderstand. The fair, this year, was a scene of quiet animation. It was an obedience of the triform injunction:—'Be diligent in business, fervent in spirit, serving the Lord.' In one part of the spacious vestry of the Marlborough chapel, (put in readiness for the occasion by the active kindness of Mr. Sears, to whom the fair is much indebted,) might be heard an animated discussion over the book and print table, as to the tendency of 'pictorial representations' of slavery. In another, by the table of refreshments, might be observed an equally spirited one, touching the effect of abstaining from the products of slave labor. <xsl-text></xsl-text>Here <xsl-text></xsl-text>might be seen a group of youthful faces, never before seen in Anti-Slavery regions, examining the antique modelled monumental vases, inscribed to the memory of LOVEJOY; and listening with a 'keener rush of blood' to the tale of his devotedness: and <xsl-text></xsl-text>there <xsl-text></xsl-text>, amid the confusion of gay toys, and the chat of the crowd, might be seen older and graver brows, thought-struck by the noble verses of Bulwer and Whittier, used as mottoes and inscriptions. There was a reticule with this inscription: A NEW-ENGLAND MOTHER. When Mrs. Lovejoy heard of the death of her son, she replied, 'Tis well! I would rather my son had fallen a martyr to his cause, than that he had proved recreant to his principles.'— A touching illustration of the 'appropriate sphere' of Woman. The reverse bore- ELIJAH P. LOVEJOY, a member of the ANTI-SLAVERY SOCIETY, who was murdered defending the freedom of the Press at Altos, Illinois, November 7, 1837. 'In the evil days before us, And the trials yet to come— In the shadows of the prison, And the cruel martyrdom— We will think of thee, O brother! And thy sainted name shall be In the blessing of the captive, And the anthem of the free.' Other articles bore the beautiful prose Hymn of Mrs. Barbauld, 'Thou who sittest pining in captivity, weeping over thy sick child! though no one seeth thee, God seeth thee!'—to which so many owe it that they have, from childhood, been abolitionists in the abstract, and that they were ready to move with the grand movement to abolish it. Most of the <xsl-text></xsl-text>little <xsl-text></xsl-text>implements of housewifery were covered with appropriate mottoes and devices. When pincushions are periodicals, and needle-books are tracts, discussion can hardly be stifled, or slavery perpetuated. Some cradle quilts and other articles from friends is Reading, were finished with drawings and mottoes in indelible ink. A <xsl-text></xsl-text>pungent article <xsl-text></xsl-text>from friends in Ashburnham, demands notice for the felicitous inscription on the bag:—'The kingdom of heaven is like unto a grain of mustard-seed, which a man planted,' &c. &c. A little pair of infant's socks were marked, 'the widow's two mites.' Will those who have <xsl-text></xsl-text>but <xsl-text></xsl-text>two mites to give, recollect that the price for which these sold will circulate information and argument, whose returns of influence and effort for the slave <xsl-text></xsl-text>may <xsl-text></xsl-text>be more than all the large sums thrown into the treasury? Most of the articles met a ready sale, particularly the beautiful ones from Manchester, by Geo. Thompson; from Darlington, by A.E. Grimke; and from Glasgow, by Jane Smeal. These were a great attraction. The balance of the pledge of $1000, made by the Boston Female to the Massachusetts Society, amounting to $592, was next day paid over. Grateful acknowledgments are due to the same generous friends of the slave, who furnished refreshments and superintended the arrangements of the last year's fair—Mr. R. Goss and Mr. J.E. Fuller. The fair is also under obligations to Mr. Whipple of Newburyport, for a donation of books, and to two ladies of Boston for a well-timed and plentiful supply of raisins, cake and confectionary. The throng of purchasers during the whole two days, the constant and unconstrained decorum on the part of both buyers and sellers, the complete success of the sale, and the disregard of the degrading prejudice against color, showed by the absence of complexional distinctions, all unite to render this a most satisfactory and interesting occasion, and one which it is hoped will annually occur. M.W.C. Creator An entity primarily responsible for making the resource M.W.C. Source A related resource from which the described resource is derived The Liberator 2:8, p. 6 Date A point or period of time associated with an event in the lifecycle of the resource 1.12.1838 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Poetry Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Poetry Description An account of the resource Poetry. For the National Anti-Slavery Standard. J. Oswald Murray's Poem, condemning the ministers of the Free Church of Scotland for accepting the contributions of slaveholders, altered for the candid consideration of all persons who approve of the same, while they purchase and use the products of slave labor. BY HENRY GREW. “So ye will take the vile accursed” thing, “The price of human wrongs and human tears, And then with canting sophistry,” ye sing No “treachery” in “our ears.” “And will ye stretch the hand to Southern lords, Lords of the whip and fetter, and of man;” And give the tempting gold, more choice than words, To soothe them, “if ye can.” “Ye, who so lately struck for Freedom's sake,” And vowed eternal fealty to the cause; Ye are the men who of vile gains partake, “All for a little dross.” “Even Pharisaic hypocrites of old Cast from the Temple's sacred treasury The price of blood, the stained, ill-gotten gold, The cursed Judas fee.” “But ye, the” men “of better, clearer times,” Men “of a church that <xsl-text></xsl-text>calls <xsl-text></xsl-text>itself the Free,” Receive the bloody fruits of “distant climes To share with Slavery.” “Have ye forgot the deep, condign disgrace” Yourselves “have heaped upon the” “oppressor's” “name,” “That ye so willingly assume his place And rush to share his shame?” Forget ye not “the Hero who declared” “Unto the least of these it is to me?” To pay the oppressor for his spoils, ye “dared:” Is this no “treachery?” Now do ye heap on Scotia's priests “disgrace,” Because they took the Southron's impious “gold;” Go then with them and take your <xsl-text></xsl-text>honored <xsl-text></xsl-text>place, Ye bought the spoils he sold. “Lo! in the” garments of your wardrobes, “men Will see the slave's blood with the” cotton “mixed:” On even plate of sweetened luxury “then Shall gory stains be fixed.” “And in the pauses of each” luscious round “The music of his groans shall greet your ears;” And, mingled with your offered thanks, shall sound The “dropping of his tears.” Oh! see thy brother trodden down in wo; Hear “women's shrieks” still quiver Slavery's air; Then tremble, <xsl-text></xsl-text>for the profit you bestow, Is that which keeps them there<xsl-text></xsl-text>. Source A related resource from which the described resource is derived National Anti-Slavery Standard Date A point or period of time associated with an event in the lifecycle of the resource 7.10.1845 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Meetings and Events Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ladies' Department: Constitution of the Female Anti-Slavery Society of Philadelphia. Description An account of the resource LADIES' DEPARTMENT. (For the Liberator.) CONSTITUTION OF THE FEMALE ANTI-SLAVERY SOCIETY OF PHILADELPHIA. ADOPTED 12th mo. 14th, 1833. Whereas more than two millions of our fellow creatures of these United States are held in abject bondage; and whereas we believe slavery, and the prejudice against color, are contrary to the laws of God, and to the principles of our far famed Declaration of Independence; and recognizing the right of the slave to immediate emancipation:—We deem it our duty, as professing <xsl-text></xsl-text>Christians<xsl-text></xsl-text>, to manifest our abhorrence of the flagrant injustice and deep sin of slavery, by united and vigorous exertions for its speedy removal, and for the restoration of the people of color, to their inalienable rights. For this purpose, we, the undersigned, agree to associate ourselves, under the name of 'The Philadelphia Female Anti-Slavery Society,' to be governed by the following rules: ARTICLE 1. The object of the Society shall be to collect and disseminate correct information of the character of slavery, the actual condition of the slaves and of the free people of color; for the purpose of inducing the community generally, and our sisters particularly, to unite in removing this foul stain from our boasted land of liberty, and to adopt such measures as may be in our power, to dispel the prejudice against the people of color, to improve their condition, and to bring about the speedy abolition of Slavery. ART. 2. Any female uniting in these views, and contributing to the funds, shall be a member of the Society. ART. 3. The management of the concerns of the Society, and the disposition of the funds, shall be entrusted to a Presiding Officer, a Recording Secretary, a Corresponding Secretary a Treasurer, and Librarian, who, together with six other members, shall constitute a Board of Managers, whose duty it shall be, to consider and adopt the means best calculated to promote the objects in view, and report the same to the Society at each stated meeting. They shall have power to fill any vacancy that may occur in their board until the next stated meeting. ART. 4. The Recording Secretary shall keep a record of the transactions of the Society, and notify all meetings of the Society, and of the Board of Managers. ART. 5. The Corresponding Secretary shall keep all communications directed to the Society, and manage all the correspondence with any other bodies or individuals, according to the directions of the Society, or of the Managers. ART. 6. The Treasurer shall collect the subscriptions and grants to the Society, make payments according to its directions and those of the Managers, and present an accurate account of the funds at each annual meeting. ART. 7. The Librarian shall take charge of all books and pamphlets, belonging to the Society, and conform to the rules and regulations, prescribed by the Society for the management of the Library. ART. 8. The Managers shall meet once a month, or oftener if necessary, on a day fixed by themselves, and stated meetings of the Society shall be held quarterly on the 2d day in the 1st, 4th, 7th, and 10th months. The officers shall be elected annually in the 1st month. ART. 9. It is especially recommended, that the members of this Society should at all times, and on all occasions, give the preference to free produce to that of slaves—believing, that the refusal to purchase and use the products of slave-labor is one of the most efficient means of abolishing slavery. OFFICERS FOR THE ENSUING YEAR. ESTHER MOORE, <xsl-text></xsl-text>Presiding Officer<xsl-text></xsl-text>, LUCRETIA MOTT, <xsl-text></xsl-text>Corresponding Secretary<xsl-text></xsl-text>. MARGARET FORTEN, <xsl-text></xsl-text>Recording Sec.<xsl-text></xsl-text> ANN BUNTING, <xsl-text></xsl-text>Treasurer<xsl-text></xsl-text>. LYDIA WHITE, <xsl-text></xsl-text>Librarian<xsl-text></xsl-text>. Source A related resource from which the described resource is derived The Liberator Date A point or period of time associated with an event in the lifecycle of the resource 4.19.1834 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Meetings and Events Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource GENEVA, January 15th, 1839. Description An account of the resource For the Colored American. GENEVA, January 15th, 1839. Dear Brother Cornish, The following is transmitted to you for publication in your valuable paper. The annual meeting of the Geneva Colored Anti-Slavery Society, was held on the 7th January, 1839; Anthony Freeman, President, in the chair. The meeting was opened with prayer by Mr. Salaby Hardy. The report was then read and adopted. The following officers were then elected for the ensuing year. REV. NATHAN CONDOL, President. A. FREEMAN, ) Vice JOHN DUFFIN,) Presidents. J.W. DUFFIN, Secretary A. LUCAS, Treasurer. Samuel Condol, Philip Gillian, John Jones, T. Lee, J. Brown - Executive Committee. John Bland, Esq. Collector. After some amendments to the constitutions, the following resolution was offered by John Brown: Resolved, That we will bless God for such of our beloved sisters as have united their labors with ours, and that we earnestly invite every colored female amongst us, who feels for female honor, for human happiness and virtue, and for God's holy law, to join her prayers and efforts with ours in behalf of the suffering and dumb. Rev. Nathan Condol, offered the following resolution: Resolved, That it is the duty of every Colored American to respect each other, and in this way he will do more for their brethren than in any other way. On motion of J.W. Duffin, Resolved, That we invite the members of this society, to prayerfully and diligently ponder the question, whether they can innocently or consistently use the products of slave labor. The meeting, though not fully attended, was one of unusual interest; a number were added to the society; over forty dollars was pledged for the cause this year, some of which was paid on the spot; had the society been fully attended, we have no doubt but twice that amount could have been raised. The cause is advancing amongst us, we are beginning to feel more and more for those in bonds as bound with them. Our beloved sisters, who are connected with this society, are doing much to push forward this cause - would to God that the hearts of our sisters everywhere, were enlisted on the side of the thousands of their sex, who are robbed and oppressed. We begin to experience the usefulness of the Colored American, we believe that it has done much in elevating us as a people, and we look forward to the time when this little sheet will be ably sustained, not only by us but by everyone who feels for the well-being of our race, and if needs be other publications brought into the field to help carry forward the cause of truth and justice. Let me say in conclusion that our people in these parts are anxious to have a convention of the people of color, to be held at some convenient time and place during the coming summer. Would it not be to our advantage to meet together and deliberate upon these subjects that so intimately concerns us, and devise ways and means for our own elevation and improvement, and for the good of those in bonds? Yours for the oppressed, JAMES W. DUFFIN, Sec. of G.C.A. Creator An entity primarily responsible for making the resource James W. Duffin Source A related resource from which the described resource is derived The Colored American Date A point or period of time associated with an event in the lifecycle of the resource 2.2.1839 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Articles, Letters to the Editors, etc. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Communications, TROIT, June 29, 1848. Description An account of the resource <ul> <li style="list-style-type: none;"> <ul style="text-align: left;"></ul> </li> </ul> Communications. TROIT, June 29, 1848. FREDERICK DOUGLASS: My dear Sir,--I am on my return from a visit to my brother-in-law, James G. Birney. His health has been much impaired for several years, and it was not probable that I should ever see him, unless I should visit him. I found him residing at Lower Saginau. It is now in the heart of a wilderness; but in a dozen years it will be a town of no little importance. The commerce of the noble Saginau and of its partially navigable tributaries, will make it such. These streams drain a country of very great fertility, and abounding in good pine timber. Many lumbermen in the State of New York, have purchased land of me. They would have done far better, had they made their lumbering establishments at Lower Saginau. But I take up my pen to testify, in a few words, to the good character of the colored people of this city. They number one thousand, and are as a class, industrious, frugal, temperate, upright and intelligent. I have spent a Sabbath with them. In the morning, I attended their Methodist, and in the afternoon, their Baptist church. Mr. Gardner is the pastor of the former, and Mr. Davis of the latter. Mr. Davis is a neat, beautiful, and able writer. He formerly lived in Buffalo. He is a native of Maine. I find several acquaintances among the colored people of this city - namely, Robert Banks, George R. Symes, Lewis Haydon, and Henry Bibb and his wife. Banks and Symes were members of the colored school, which was sustained for several years in my little village. They are very worthy men. Mr. Bibb is preparing to go to England this Fall. His special employment there will be to advocate the disuse of the products of slave labor. His worthy wife will probably accompany him. Among the most estimable colored men of this city is Mr. George Baptist. I owe him much for his kind and useful attention to me. The colored people of this city justify themselves for congregating here, instead of scattering in the interior, on the ground that they can thereby better protect themselves from men-stealers, and can thereby better protect from men-stealers the almost daily arriving fugitives from the Southern prison-house. A large share of the colored people of this city are fugitive slaves. What a land is this, in which the poor and the weak are obliged to congregate themselves together in order to keep at bay the rich and the strong, who would steal them! You will perhaps say, "What a constitution cursed this land!" I would rather say, "What a people cursed this land!" Such a people, even though their Constitution had been dropped down from Heaven, would interpret it in behalf of justifying the oppression and devouring the poor. They have already in the Bible a Heaven-sent Constitution; and thus wickedly and blasphemously do they interpret it. With great regard, Your friend and brother, GERRIT SMITH. Creator An entity primarily responsible for making the resource Gerrit Smith Source A related resource from which the described resource is derived The North Star Date A point or period of time associated with an event in the lifecycle of the resource 7.7.1848 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Articles, Letters to the Editors, etc. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource We are very glad to hear again from our correspondent 'S.B.' Description An account of the resource We are very glad to hear again from our correspondent 'S.B.' The story which he relates, may be also found in the Worcester Magazine copied from the Farmer's Letters, written, if we rightly remember, by a Mr. Dickinson, who in the same volume gives a curious description of the island and the inhabitants of Nantucket. We hope he will furnish us an essay on the gross inconsistency of those persons, who are conscientiously opposed to slavery, and yet consume the products of slave labor. What would be thought of the officers of justice, who should most rigorously punish thieves, and at the same time purchase their goods, knowing them to be stolen? What would be thought of the conduct of the Governor of New Zealand, if he should say that he did all he could to put a stop to the horrid murders committed by the natives, and should at the same time be in the habit of paying a high price for every human head, which they should bring in properly prepared and tattooed? It is a correct maxim in law 'the receiver is as bad as the thief,' the accomplice as the robber, and nothing is more evident than that slavery is sustained and perpetuated by the citizens of the free States. and by those very persons, who profess to be vehemently opposed to slavery but who are unwittingly tearing down with one hand what they are building up with the other. 'Touch not, taste not, handle not' should be written on every article known to be the productions of slave labor. Source A related resource from which the described resource is derived The Liberator 2: 23, p. 91 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Articles, Letters to the Editors, etc. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource A Good Man Gone. Description An account of the resource A recent arrival from England brings us intelligence of the death of Mr. GEORGE RICHARDSON, at Newcastle-on-Tyne, which occurred on the 9th ult., in the 89th year of his age. The deceased was a member of the Society of Friends, and a consistent advocate of Peace, Temperance and Freedom. He early espoused the cause of the oppressed of the West Indies, and quit using the products of slave labor as one of the means of bringing about emancipation. In him the American Abolitionists had a firm and unwearied coadjutor. He labored zealously and most successfully for the amelioration of the condition of the poor in his own town. His door always opened to welcome the stranger, no matter of what country, clime, or color. In each outspoken action of his life one sentiment was ever prominent, and that the noblest one that ever actuates a human soul, the sentiment of duty. Few indeed have trodden with more care and less weariness "the straight and narrow path," or followed more faithfully that light which lighteth every man into and through the world. The outcast and needy of Newcastle will not soon find another George Richardson. The young may well imitate his character, while all can view his life as a beacon calling them on to higher and holier duty in the great work of making the world better. No unkind thought will follow bin to his grave, but it will be a place sought out by the pilgrim from a distance, as well as by the poor that loved him so well while living. "Thus, sleep the good, who sink to rest, By all their country's wishes blest When Spring, with dewy fingers cold, Returns to desk their hallowed mould, She there shall desk a sweeter sod Than Fancy's feet have aver trod. There Honor comes, a pilgrim gray, To bless the turf that wraps their clay, And Freedom shall a while repair, To dwell a weeping hermit there." W.W.B. We most fully unite with the grateful tribute thus rendered to our late venerable friend, Mr. GEORGWE RICHARDSON, of New Castle upon Tyne. 'A good man gone' may well be said of him, <xsl-text></xsl-text>Goodness <xsl-text></xsl-text>, was the main feature of his life, and all who were brought into contact with him were impressed with the goodness reflected from every line of his broad benevolent countenance. Privileged often to visit him sixteen years ago, and again two years, ago, we always felt like saying when contemplating him; 'Mark the perfect man behold the upright for the end of that man is peace.' He was emphatically the friend of the whole human family. Every man in need or in suffering whom he could, soothe, succor and relieve was his neighbor. He had counsel for the ignorant and erring, sympathy for the oppressed and an open band to the poor and needy. He was among the last living representatives of that noble body of good men in England who held up the hands of CLARKSON, WILBERFORCE, and Sir FOWELL BUXTON, while they carried the British nation up to she act of Emancipation. The dose of a life to long and so well spent, leaves no room for mourning, but rather leads to a feeling of peaceful gratitude that such a friend, has lived so long to serve and bless all within the reach of his influence. Source A related resource from which the described resource is derived The Liberator; Douglass' Monthly Liberator concludes at the W.W.B. signature. Douglass' Montly adds the final paragraph of the article.  Date A point or period of time associated with an event in the lifecycle of the resource Liberator 9.26.1862 Douglass' Mothly 10.1862  Creator An entity primarily responsible for making the resource W.W.B.