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Connecticut (Connecticut, United States) (search for this): chapter 10
ions and cruelties did American prejudice against color involve American Christianity and humanity. This outrage was perpetrated in 1831. Two years afterward Connecticut enacted altogether the most shameful crime in her history. There lived in the year 1833, in the town of Canterbury, in that State, an accomplished young Quakery school it would not be sustained. She heroically refused to turn the colored pupil out of the school, and thereby caused a most extraordinary exhibition of Connecticut chivalry and Christianity. Seeing how matters stood with her in these circumstances, Prudence Crandall conceived the remarkable purpose of devoting her schooBut, says Mr. May, they would not hear me. They shut their ears and rushed upon me with threats of personal violence. As there was nothing in the statutes of Connecticut which made the holding of such a school as that of Miss Crandall's illegal, the good Canterbury folk procured the passage of a hasty act through the Legislature
Canterbury (Connecticut, United States) (search for this): chapter 10
as perpetrated in 1831. Two years afterward Connecticut enacted altogether the most shameful crime in her history. There lived in the year 1833, in the town of Canterbury, in that State, an accomplished young Quaker woman, named Prudence Crandall. Besides a superior education, she possessed the highest character. And this was wed them to the Canterbury public. But if she had announced that she contemplated opening a college for the spread of contagious diseases among her townspeople, Canterbury could not possibly have been more agitated and horrified. Every door in the village was slammed in her face. She was denounced in town meetings, and there wasf personal violence. As there was nothing in the statutes of Connecticut which made the holding of such a school as that of Miss Crandall's illegal, the good Canterbury folk procured the passage of a hasty act through the Legislature, which was then in session, making it a penal offence, punishable by fine and imprisonment, for
America (Netherlands) (search for this): chapter 10
rs of the people — the whole people. This glowing vision was not the handiwork of a rhetorician writing with an eye to its effect upon his hearers. The ardent hope of the reformer was rather the father of the golden dream. This practical recognition of the negro as a man and a brother was the exact opposite of the treatment which was his terrible lot in the country. Never in all history was there a race more shamefully oppressed by a dominant race than were the blacks by the whites of America. Held as slaves in the South, they were stamped as social outcasts at the North. There was no one, however mean or vicious, who if he possessed a white skin, was not treated more humanely than were they. In the most enlightened of the free States they were discriminated against by public laws and proscribed by public opinion. They were in a word pariahs of the republic. They were shut out from all the common rights, and privileges and opportunities enjoyed by the lowest of the favored
Stoughton (Massachusetts, United States) (search for this): chapter 10
The good people of the old Baptist meeting-house, at Hartford, Conn., had evidently no intention of disturbing the heavenly calm of their religious devotions by so much as a thought of believers with black faces; for by boarding up the negro pews in front and leaving only peep-holes for their occupants, they secured themselves from a sight of the obnoxious creatures, while Jehovah, who is no respecter of persons, was in His holy place. Incredible as it may seem, a church in the town of Stoughton, Mass., to rid itself of even a semblance of Christian fellowship and equality with a colored member, did actually cut the floor from under the colored member's pew! These cruel and anti-Christian distinctions in the churches affected Garrison in the most painful manner. He says: I never can look up to these wretched retreats for my colored brethren without feeling my soul overwhelmed with emotions of shame, indignation, and sorrow. He had such an intimate acquaintance with member
Providence, R. I. (Rhode Island, United States) (search for this): chapter 10
for counsel to the editor of the Liberator. She went to Boston for this purpose, and there, at the old Marlboroa Hotel, on Washington street, on the evening of January 29, 1833, she discussed this business with Mr. Garrison. This visit and interview confirmed the brave soul in her desire to change her school into one for the higher education of colored girls. It was expected that a sufficient number of such pupils could be obtained from well-to-do colored families in cities like Boston, Providence, and New York to assure the financial success of the enterprise. When Miss Crandall had fully matured her plans in the premises she announced them to the Canterbury public. But if she had announced that she contemplated opening a college for the spread of contagious diseases among her townspeople, Canterbury could not possibly have been more agitated and horrified. Every door in the village was slammed in her face. She was denounced in town meetings, and there was not chivalry enough t
Boston (Massachusetts, United States) (search for this): chapter 10
otions and agony of soul. In the temper of bold and clear-eyed leadership he wrote George W. Benson, his future brotherin-law, we may as well, first as last, meet this proscriptive spirit, and conquer it. We-i. e., all the friends of the cause-must make this a common concern. The New Haven excitement has furnished a bad precedent — a second must not be given or I know not what we can do to raise up the colored population in a manner which their intellectual and moral necessities demand. In Boston we are all excited at the Canterbury affair. Colonizationists are rejoicing and Abolitionists looking sternly. Like a true general Garrison took in from his Liberator outlook the entire field of the struggle. No friend of the slave, however distant, escaped his quick sympathy or ready reinforcements. To him the free people of color turned for championship, and to the Liberator as a mouthpiece. The battle for their rights and for the the freedom of their brethren in the South advanced
Quaker (Missouri, United States) (search for this): chapter 10
anity and humanity. This outrage was perpetrated in 1831. Two years afterward Connecticut enacted altogether the most shameful crime in her history. There lived in the year 1833, in the town of Canterbury, in that State, an accomplished young Quaker woman, named Prudence Crandall. Besides a superior education, she possessed the highest character. And this was well; for she was the principal of the Female Boarding School located in that town. The institution was, in 1833, at the beginning lature, which was then in session, making it a penal offence, punishable by fine and imprisonment, for any one in that State keeping a school to take as his or her pupils the children of colored people of other States. But the heart of the young Quaker woman was the heart of a heroine. She dared to disregard the wicked law, was arrested, bound over for trial, and sent to jail like a common malefactor. It was no use, persecution could not cow the noble prisoner into submission to the infamous
Hartford (Connecticut, United States) (search for this): chapter 10
for shielding their flock from consorting with niggers, by availing themselves of a technicality to relet the pew to a member who was not cursed with a dark skin. On another Lord's day, in another stronghold of Boston Christianity, Oliver Johnson ran the battery of indignant frowns of a large number of the congregation for daring to take a fellow-Christian with a skin not colored like his own into his pew, to listen to Dr. Beecher. The good people of the old Baptist meeting-house, at Hartford, Conn., had evidently no intention of disturbing the heavenly calm of their religious devotions by so much as a thought of believers with black faces; for by boarding up the negro pews in front and leaving only peep-holes for their occupants, they secured themselves from a sight of the obnoxious creatures, while Jehovah, who is no respecter of persons, was in His holy place. Incredible as it may seem, a church in the town of Stoughton, Mass., to rid itself of even a semblance of Christian fel
William Lloyd Garrison (search for this): chapter 10
Chapter 8: colorphobia. Garrison's Abolitionism was of the most radical character. It went the whole length of the humanity of the colored race, and all that ts pew! These cruel and anti-Christian distinctions in the churches affected Garrison in the most painful manner. He says: I never can look up to these wretc all proofs of the moral depravity of the nation which slavery had wrought. Garrison's vindication of the free people of color in Exeter Hall, London, on July 13, street, on the evening of January 29, 1833, she discussed this business with Mr. Garrison. This visit and interview confirmed the brave soul in her desire to change tdone by Canterbury Christianity. The circumstances of this outrage kindled Garrison's indignation to the highest pitch. Words were inadequate to express his emotionists are rejoicing and Abolitionists looking sternly. Like a true general Garrison took in from his Liberator outlook the entire field of the struggle. No frien
Lyman Beecher (search for this): chapter 10
family out of its midst. The good deacons displayed their capacity for shielding their flock from consorting with niggers, by availing themselves of a technicality to relet the pew to a member who was not cursed with a dark skin. On another Lord's day, in another stronghold of Boston Christianity, Oliver Johnson ran the battery of indignant frowns of a large number of the congregation for daring to take a fellow-Christian with a skin not colored like his own into his pew, to listen to Dr. Beecher. The good people of the old Baptist meeting-house, at Hartford, Conn., had evidently no intention of disturbing the heavenly calm of their religious devotions by so much as a thought of believers with black faces; for by boarding up the negro pews in front and leaving only peep-holes for their occupants, they secured themselves from a sight of the obnoxious creatures, while Jehovah, who is no respecter of persons, was in His holy place. Incredible as it may seem, a church in the town of
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