Volume III Part 62 (1/2)
”In 1815, near Frederick, in Maryland, a most barbarous planter was killed in a fit of desperation, by four of his slaves _in self-defence_. It was declared by those slaves while in prison that, besides his atrocities among their female a.s.sociates, he had deliberately butchered a number of his slaves. The four men were murdered by law, to appease the popular clamor. I saw them executed on the twenty-eighth day of Jan'y, 1816. The facts I received from the Rev. Patrick Davidson of Frederick, who constantly visited them during their imprisonment--and who became an abolitionist in consequence of the disclosures which he heard from those men in the jail. The name of the planter is not distinctly recollected, but it can be known by a inspection of the record of the trial in the clerk's office, Frederick.
”A minister of Virginia, still living, and whose name must not be mentioned for fear of Nero Preston and his confederate-hanging myrmidons, informed me of this fact in 1815, in his own house. 'A member of my church, said he, lately whipped a colored youth to death.
What shall I do?' I answered, 'I hope you do not mean to continue him in your church.' That minister replied, 'How can we help it'
We dare not call him to an account. We have no legal testimony.'
Their communion season was then approaching. I addressed his wife,--'Mrs. ---- do you mean to sit at the Lord's table with that murderer?'--,'Not I,' she answered: 'I would as soon commune with the devil himself.' The slave killer was equally unnoticed by the civil and ecclesiastical authority.
”John Baxter, a Presbyterian elder, the brother of that slaveholding doctor in divinity, George A. Baxter, held as a slave the wife of a Baptist colored preacher, familiarly called 'Uncle Jack.' In a late period of pregnancy he scourged her so that the lives of herself and her unborn child were considered in jeopardy. Uncle Jack was advised to obtain the liberation of his wife. Baxter finally agreed, I think, to sell the woman and her children, three of them, I believe for six hundred dollars, and an additional hundred if the unborn child survived a certain period after its birth. Uncle Jack was to pay one hundred dollars per annum for his wife and children for seven years, and Baxter held a sort of mortgage upon them for the payment. Uncle Jack showed me his back in furrows like a ploughed field. His master used to whip up the flesh, then beat it downwards, and then apply the 'negro plaster,' salt, pepper, mustard, and vinegar, until all Jack's back was almost as hard and unimpressible as the bones. There is slaveholding religion! A Presbyterian elder receiving from a Baptist preacher seven hundred dollars for his wife and children. James Kyle and uncle Jack used to tell that story with great Christian sensibility; and uncle Jack would weep tears of anguish over his wife's piteous tale, and tears of ecstasy at the same moment that he was free, and that soon, by the grace of G.o.d, his wife and children, as he said, 'would be all free together.'”
Rev. JAMES NOURSE, a Presbyterian clergyman of Mifflia co. Penn., whose father is, we believe, a slaveholder in Was.h.i.+ngton City, says,--
”The Rev. Mr. M----, now of the Huntingdon Presbytery, after an absence of many months, was about visiting his old friends on what is commonly called the 'Eastern Sh.o.r.e.' Late in the afternoon, on his journey, he called at the house of Rev. A.C. of P----town, Md. With this brother he had been long acquainted. Just at that juncture Mr. C. was about proceeding to whip a colored female, who was his slave. She was firmly tied to a post in FRONT of his dwelling-house. The arrival of a clerical visitor at such a time, occasioned a temporary delay in the execution of Mr. C's purpose. But the delay was only temporary; for not even the presence of such a guest could destroy the b.l.o.o.d.y design.
The guest interceded with all the mildness yet earnestness of a brother and new visitor. But all in vain, 'the woman had been saucy and must be punished.' The cowhide was accordingly produced, and the _Rev. Mr. C_., a large and very stout man, applied it 'manfully' on 'woman's' bare and 'shrinking flesh.' I say bare, because you know that the slave women generally have but three or four inches of the arm near the shoulder covered, and the neck is left entirely exposed.
As the cowhide moved back and forward, striking right and left, on the head, neck and arms, at every few strokes the sympathizing guest would exclaim, 'O, brother C. desist' But brother C. pursued his brutal work, till, after inflicting about sixty lashes, the woman was found to be suffused with blood on the hinder part of her neck, and under her frock between the shoulders. Yet this Rev. gentleman is well esteemed in the church--was, three or four years since, moderator of the synod of Philadelphia, and yet walks abroad, feeling himself unrebuked by law or gospel. Ah, sir does not this narration give fearful force to the query--_What has the church to do with slavery_?'
Comment on the facts is unnecessary, yet allow me to conclude by saying, that it is my opinion such occurrences _are not rare in the south_.
J.N.”
REV. CHARLES STEWART RENSHAW, of Quincy, Illinois, in a recent letter, speaking of his residence, for a period, in Kentucky, says--
”In a conversation with Mr. Robert Willis, he told me that his negro girl had run away from him some time previous. He was convinced that she was lurking round, and he watched for her. He soon found the place of her concealment, drew her from it, got a rope, and tied her hands across each other, then threw the rope over a beam in the kitchen, and hoisted her up by the wrists; 'and,' said he, 'I whipped her there till I made the lint fly, I tell you.' I asked him the meaning of making 'the lint fly,' and he replied, '_till the blood flew_.' I spoke of the iniquity and cruelty of slavery, and of its immediate abandonment. He confessed it an evil, but said, 'I am a _colonizationist_--I believe in that scheme.' Mr. Willis is a teacher of sacred music, and a member of the Presbyterian Church in Lexington, Kentucky.”
Mr. R. speaking of the PRESBYTERIAN MINISTER and church where he resided, says:
”The minister and all the church members held slaves. Some were treated kindly, others harshly. _There was not a shade of difference_ between their slaves and those of their _infidel_ neighbors, either in their physical, intellectual, or moral state: in some cases they would _suffer_ in the comparison.
”In the kitchen of the minister of the church, a slave man was living in open adultery with a slave woman, who was a member of the church, with an 'a.s.sured hope' of heaven--whilst the man's wife was on the minister's farm in Fayette county. The minister had to bring a cook down from his farm to the place in which he was preaching. The choice was between the wife of the man and this church member. He _left the wife_, and brought the church member to the adulterer's bed.
”A METHODIST PREACHER last fall took a load of produce down the river.
Amongst other _things_ he took down five slaves. He sold them at New Orleans--he came up to Natchez--bought seven there--and took them down and sold them also. Last March he came up to preach the Gospel again.
A number of persons on board the steamboat (the Tuscarora.) who had seen him in the slave-shambles in Natchez and New Orleans, and now, for the first time, found him to be a preacher, had much sport at the expense of 'the fine old preacher who dealt in slaves.'
A non-professor of religion, in Campbell county, Ky. sold a female and two children to a Methodist professor, with the proviso that they should not leave that region of country. The slave-driver came, and offered $5 more for the woman than he had given, and he sold her. She is now in the lower country, and _her orphan babes are in Kentucky_.
”I was much shocked once, to see a Presbyterian elder's wife call a little slave to her to kiss her feet. At first the boy hesitated--but the command being repeated in tones not to be misunderstood, be approached timidly, knelt, and kissed her foot.”
Rev. W.T. ALLAN, of Chatham, Illinois, gives the following in a letter dated Feb. 4, 1839:
”Mr. Peter Vanarsdale, an elder of the Presbyterian church in Carrollton, formerly from Kentucky, told me, the other day, that a Mrs. Burford, in the neighborhood of Harrodsburg, Kentucky, had _separated a woman and her children_ from their husband and father, taking them into another state. Mrs. B. was a member of the _Presbyterian Church_. The bereaved husband and father was also a professor of religion.
”Mr. V. told me of a slave woman who had lost her son, separated from her by public sale. In the anguish of her soul, she gave vent to her indignation freely, and perhaps harshly. Sometime after, she wished to become a member of the church. Before they received her, she had to make humble confession for speaking as she had done. _Some of the elders that received her, and required the confession, were engaged is selling the son from his mother_.”
The following communication from the Rev. WILLIAM BARDWELL, of Sandwich, Ma.s.sachusetts, has just been published in Zion's Watchman, New York city:
_Mr. Editor_:--The following fact was given me last evening, from the pen of a s.h.i.+pmaster, who has traded in several of the princ.i.p.al ports in the south. He is a man of unblemished character, a member of the M.E. Church in this place, and familiarly known in this town. The facts were communicated to me last fall in a letter to his wife, with a request that she would cause them to be published. I give verbatim, as they were written from the letter by brother Perry's own hand while I was in his house.
”A Methodist preacher, Wm. Whitby by name, who married in Bucksville, S.C., and by marriage came into possession of some slaves, in July, 1838, was about moving to another station to preach, and wished, also, to move his family and slaves to Tennessee, much against the will of the slaves, one of which, to get clear from him, ran into the woods after swimming a brook. The parson took after him with his gun, which, however, got wet and missed fire, when he ran to a neighbor for another gun, with the intention, as he said, of killing him: he did not, however, catch or kill him; he chained another for fear of his running away also. The above particulars were related to me by William Whitby himself. THOMAS C. PERRY. March 3, 1839.”