THERE IS DEATH IN THE POT - The University of Texas at Arlington

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Taylor, the circular emphasized the association’s goal to increase the manufacture and production of free-labor goods. As Orthodox Quakers, the three were thoroughly imbued with the evangelical fervor of that particular branch of the Society of Friends and embraced gender ideals traditionally associated with evangelical Christianity. 33 Yet, Rhoads, Pennock, and Taylor represented, in some ways, divergent responses to organized abolitionism. Probably the most liberal of the three men, Pennock had been active in free produce since the 1820s when he helped James Mott and other Philadelphia Quakers establish the Free Produce Society of Pennsylvania. He was a member of the Bible Association of Friends, which was organized in 1829. Pennock was one of the few Orthodox Friends to play a prominent role in the secular abolitionist movement. When George Thompson lectured in Philadelphia, he stayed with the Pennocks. Pennock was a leader in the American Free Produce Association and was responsible for recruiting Gerrit Smith to that group. Pennock also held leadership positions in the Pennsylvania Anti-Slavery Society and the American Anti-Slavery Society. Pennock’s abolitionist activities were not without controversy among his co-religionists. In 1845, British Quaker Alex Derkin cautioned Pennock against taking “too active a part in the Abolition societies.” Derkin said he did not want to discourage Pennock from doing all he could 33 Philadelphia Free Produce Association of Friends, “To Our Fellow Members of the Religious Society of Friends,” Quaker Broadsides, TQC. See also Drake, Quakers and Slavery, 172-173. Drake describes the founders as “old-line Quaker abolitionists, Orthodox Friends, and members of the evangelical or ‘Gurneyite’ wing of their Yearly Meeting. . . . [These] Friends . . . felt sure that Christ had called them to support missionary societies, abolition and temperance organizations, soup kitchens, relief societies, and a host of other reforms.” Orthodox Friends in this particular group more closely resembled Methodists, Presbyterians, and other Protestansts rather than the “older type of quiet Friends.” 206
for the slave; rather, Derkin asked Pennock to do so within the bounds of the church in order to preserve his “use & influence” in it. 34 Compared to Pennock, Rhoads and Taylor were apparently late arrivals to organized abstention. Rhoads and Taylor were not involved in the Free Produce Society of Pennsylvania; however, Rhoads did join the American Free Produce Association in the mid-1840s. Pennock most likely recruited Rhoads to the movement on the basis of his tract, Considerations on the Use of the Productions of Slavery. During the Hicksite schism, Taylor joined with Orthodox Quakers. Taylor later recounted a conversation he had with Elias Hicks in 1826: “I saw that I must either give [Hicks] up or the Holy Scriptures. From that time on I no longer leaned with the admirers of Elias Hicks.” A teacher, Taylor and his wife moved from New York to Philadelphia in 1834 where they resided with Ann Scattergood until they found a suitable home. Taylor’s conservative racial views contrasted with the more liberal views held by the majority of free-produce supporters. Taylor advocated colonization because he “believed it best for the human family in America . . . that the two colors had better be as far asunder as the breadth of the earth will permit.” He worked as an agent for the Bible Association of Friends until he became involved with the free-produce association in the 1840s. 35 34 Free Produce Society of Pennsylvania, Constitution; The Friend, May 29, 1830, April 27, 1833, and May 31, 1834; Edwin B. Bronner, Sharing the Scriptures: The Bible Association of Friends in America, 1829-1879 (Philadelphia: The Bible Association of Friends, 1979); Lucretia Mott to Phebe Post Willis, September 13, 1834, in Selected Letters, 28; The Liberator, June 2, 1837; Pennock Sellers, David Pennock, Mary Pennock Sellers, 45-46; Alex Derkin to Abraham L. Pennock, June 18, 1845, Civil War and Slavery Collection, Special Collections and University Archives, Grand Valley State University Libraries, Allendale, Michigan. The Bible Association of Friends is discussed in chapter 5. 35 George W. Taylor as quoted in Sarah M. Grimké to Elizabeth Pease, November 14, 1840, in Letters of Theodore Weld . . ., 854; George W. Taylor, Autobiography and Writings of George W. Taylor (Philadelphia: n.p., 1891), 29-30, 39-43. 207
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“THERE IS DEATH IN THE POT”: WO
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To Stan
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support, collegiality, and humor. T
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summer seminar, Passages to Freedom
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Supervising Professor: Sam W. Hayne
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TABLE OF CONTENTS ACKNOWLEDGEMENTS
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LIST OF ILLUSTRATIONS Figure Page 1
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PREFACE The grocer takes your 6d. [
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Garrison’s rejection of free prod
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an anti-slavery tactic, one which,
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the chronology of women’s activis
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to “prize goods.” Removing men,
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and even the flesh of the slaves wh
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women possessed these characteristi
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to their constitution recommending
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Produce Association. Mott, Pugh, an
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colony in Africa. 46 Scorned even b
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that are the focus of Salerno’s s
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Unlike earlier histories of abstent
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the context of the Anglo-American a
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PART I THE BRITISH ABSTENTION MOVEM
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meats which are presented to each p
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debate about the nature of commerce
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Fox’s fiery pamphlet, Britons abs
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William Fox, Martha Gurney, and Sug
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The partnership of Gurney and Fox t
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itself more with the abstention mov
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Fox’s argument for abstention res
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praised the effects of tea and impl
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Careful, believed a well-equipped t
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the “spreading leprosy taints ev
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ousing readers to feel sympathy but
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enevolence is reflected in two poli
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careful weighing of the sugar and M
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stories of husbands and fathers ret
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Address allegedly authored by a wom
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sensibility. He declared, “Your c
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interested than she admitted. 76 Wh
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“[Are] we justified in transporti
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Contaminated by blood, sugar failed
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their own hearings about the trade.
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evive the slave trade debate again
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a poor dead Negro’s finger or toe
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that female consumers had themselve
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movement; yet both simultaneously s
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the pages of The Humming Bird, in 1
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Britain’s working class as well a
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Thomas Clarkson once again toured G
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It was the trial of missionary John
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planter, Member of Parliament, and
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continued abolitionist agitation. T
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was linked directly to slave rebell
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The Female Society for Birmingham f
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enevolent associations in this peri
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Discarded Negroes in the Island of
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focused on emancipation, claiming t
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Slavery Associations also listed tr
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donations and subscriptions in 1829
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emphasized the dangers of consumpti
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British consumers, Cropper argued,
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“Speculations on the comparative
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activism. Between 1815 and 1819, wa
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should begin at home. 93 Reviewing
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working class and the enslaved Afri
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The second abstention campaign enga
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PART II THE AMERICAN FREE-PRODUCE M
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1830 and in the Liberator in 1831.
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As editor of the “Ladies’ Repos
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Quakers and the Free Produce Moveme
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development. 15 In 1789, Drinker pu
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slaveholders. In addition to elimin
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that uncritical acceptance of the s
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impossible to distinguish between f
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power in Philadelphia. Both were di
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From the beginning, the “Ladies
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Department” harbored radical pote
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Repository” to promote women’s
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about slavery. 55 As one the earlie
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A sweet rich juice, which White men
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the poem can only make the briefest
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Again” and “The Sugar-Plums”
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inches high in standard alphabetic
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C. Gunn to address the group on the
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and women’s activism in abolition
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interference of women.” Chandler
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made eight years later calling for
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CHAPTER 4 “OH FAINT YOU NOT, YE G
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of the transatlantic abolitionist a
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Orthodox and Hicksite Quakers both
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address proposed that Hicksite Frie
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after the schism, Orthodox Quakers
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Ohio and Pennsylvania petitions. Th
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Philadelphia Yearly Meeting (Orthod
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Quakers’ reluctance to take colle
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statements against slavery, but cau
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Hicksite men of Green Street mocked
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For the first time, Quaker women jo
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Page 217 and 218: Elizabeth Pease played a key role i
Page 219 and 220: wrote Pease that the BIS had “cla
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Page 223 and 224: PART III THE TRANSATLANTIC FREE-PRO
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Page 231 and 232: on American abolitionists to send
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Page 243 and 244: In the 1830s Quaker abolitionists j
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Page 253 and 254: CHAPTER 6 CONCLUSION [T]o urge [fre
Page 255 and 256: Wrongs and Their Remedy. There is D
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Page 259 and 260: statement, yet, because women’s p
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Page 263 and 264: . . . so I decided many years ago n
Page 265 and 266: BIBLIOGRAPHY Manuscripts American A
Page 267 and 268: Freedom’s Journal The Friend The
Page 269 and 270: Anti-Slavery Society. London: Eller
Page 271 and 272: ________. The History of the Rise,
Page 273 and 274: the Counsel on Each Side, and the F
Page 275 and 276: Hicks, Elias. Observations on the S
Page 277 and 278: Narrative of the Proceedings of the
Page 279 and 280: Taylor, Clare. British and American
Page 281 and 282: Barker-Benfield, G. J. The Culture
Page 283 and 284: Clark, Elizabeth B. “‘The Sacre
Page 285 and 286: Dillon, Merton L. Benjamin Lundy an
Page 287 and 288: Gratzer, Walter. Terrors of the Tab
Page 289 and 290: Ingle, H. Larry. “‘A Ball That
Page 291 and 292: Margolin, Sam. “‘And Freedom to
Page 293 and 294: Nelson, Elizabeth White. Market Sen
Page 295 and 296: Westbrook, and R. D. de Prospo, 73-
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________. The Devotion of These Wom
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________. Radical Satire and Print
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Dr. Holcomb is also a member of the
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