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Browsing named entities in a specific section of Horace Greeley, The American Conflict: A History of the Great Rebellion in the United States of America, 1860-65: its Causes, Incidents, and Results: Intended to exhibit especially its moral and political phases with the drift and progress of American opinion respecting human slavery from 1776 to the close of the War for the Union. Volume I.. Search the whole document.

Found 64 total hits in 45 results.

1 2 3 4 5
1671 AD (search for this): chapter 10
utionary era and the Revolutionary spirit of our country were profoundly hostile to Slavery, and that they were not content with mere protests against an evil which positive efforts, determined acts, were required to remove. Before the Revolution, in deed, a religious opposition to Slavery, whereof the society of Christian Friends or Quakers were the pioneers, had been developed both in the mother country and in her colonies. George Fox, the first Quaker, bore earnest testimony, so early as 1671, on the occasion of his visit to Barbadoes, against the prevalent cruelty and inhumanity with which negro slaves were then treated in that island, and urged their gradual emancipation. His letter implies that some of his disciples were slaveholders. Yet it was not till 1727 that the yearly meeting of the whole society in London declared the importing of negroes from their native country and relations, by Friends, not a commendable or allowable practice. Nearly thirty years before, the year
1696 AD (search for this): chapter 10
it to Barbadoes, against the prevalent cruelty and inhumanity with which negro slaves were then treated in that island, and urged their gradual emancipation. His letter implies that some of his disciples were slaveholders. Yet it was not till 1727 that the yearly meeting of the whole society in London declared the importing of negroes from their native country and relations, by Friends, not a commendable or allowable practice. Nearly thirty years before, the yearly meeting in Philadelphia (1696) took a step in advance of this, admonishing their members to be careful not to encourage the bringing in of any more negroes, and that those who have negroes be careful of them, bring them to meeting, etc., etc. It thus appears that Quakers, like other Christians, were then not only slaveholders, but engaged in the Slave-Trade. In 1754, the American Quakers had advanced to the point of publicly recommending their societies to advise and deal with such as engage in the Slave-Trade. Again: s
1727 AD (search for this): chapter 10
ion to Slavery, whereof the society of Christian Friends or Quakers were the pioneers, had been developed both in the mother country and in her colonies. George Fox, the first Quaker, bore earnest testimony, so early as 1671, on the occasion of his visit to Barbadoes, against the prevalent cruelty and inhumanity with which negro slaves were then treated in that island, and urged their gradual emancipation. His letter implies that some of his disciples were slaveholders. Yet it was not till 1727 that the yearly meeting of the whole society in London declared the importing of negroes from their native country and relations, by Friends, not a commendable or allowable practice. Nearly thirty years before, the yearly meeting in Philadelphia (1696) took a step in advance of this, admonishing their members to be careful not to encourage the bringing in of any more negroes, and that those who have negroes be careful of them, bring them to meeting, etc., etc. It thus appears that Quakers, l
1754 AD (search for this): chapter 10
rom their native country and relations, by Friends, not a commendable or allowable practice. Nearly thirty years before, the yearly meeting in Philadelphia (1696) took a step in advance of this, admonishing their members to be careful not to encourage the bringing in of any more negroes, and that those who have negroes be careful of them, bring them to meeting, etc., etc. It thus appears that Quakers, like other Christians, were then not only slaveholders, but engaged in the Slave-Trade. In 1754, the American Quakers had advanced to the point of publicly recommending their societies to advise and deal with such as engage in the Slave-Trade. Again: slaveholding Quakers were urged — not to emancipate their slaves — but to care for their morals, and treat them humanely. The British Quakers came up to this mark in 1758--four years later; and more decidedly in 1761 and 1763. In 1774, the Philadelphia meeting directed that all persons engaged in any form of slave-trading be disowned; an
1758 AD (search for this): chapter 10
eful of them, bring them to meeting, etc., etc. It thus appears that Quakers, like other Christians, were then not only slaveholders, but engaged in the Slave-Trade. In 1754, the American Quakers had advanced to the point of publicly recommending their societies to advise and deal with such as engage in the Slave-Trade. Again: slaveholding Quakers were urged — not to emancipate their slaves — but to care for their morals, and treat them humanely. The British Quakers came up to this mark in 1758--four years later; and more decidedly in 1761 and 1763. In 1774, the Philadelphia meeting directed that all persons engaged in any form of slave-trading be disowned; and in 1776 took the decisive and final step by directing that the owners of slaves, who refused to execute the proper instruments for giving them their freedom, be disowned likewise. This blow hit the nail on the head. In 1781, but one case requiring discipline under this head was reported; and in 1783, it duly appeared that
1761 AD (search for this): chapter 10
. It thus appears that Quakers, like other Christians, were then not only slaveholders, but engaged in the Slave-Trade. In 1754, the American Quakers had advanced to the point of publicly recommending their societies to advise and deal with such as engage in the Slave-Trade. Again: slaveholding Quakers were urged — not to emancipate their slaves — but to care for their morals, and treat them humanely. The British Quakers came up to this mark in 1758--four years later; and more decidedly in 1761 and 1763. In 1774, the Philadelphia meeting directed that all persons engaged in any form of slave-trading be disowned; and in 1776 took the decisive and final step by directing that the owners of slaves, who refused to execute the proper instruments for giving them their freedom, be disowned likewise. This blow hit the nail on the head. In 1781, but one case requiring discipline under this head was reported; and in 1783, it duly appeared that there were no slaves owned by its members.
1763 AD (search for this): chapter 10
appears that Quakers, like other Christians, were then not only slaveholders, but engaged in the Slave-Trade. In 1754, the American Quakers had advanced to the point of publicly recommending their societies to advise and deal with such as engage in the Slave-Trade. Again: slaveholding Quakers were urged — not to emancipate their slaves — but to care for their morals, and treat them humanely. The British Quakers came up to this mark in 1758--four years later; and more decidedly in 1761 and 1763. In 1774, the Philadelphia meeting directed that all persons engaged in any form of slave-trading be disowned; and in 1776 took the decisive and final step by directing that the owners of slaves, who refused to execute the proper instruments for giving them their freedom, be disowned likewise. This blow hit the nail on the head. In 1781, but one case requiring discipline under this head was reported; and in 1783, it duly appeared that there were no slaves owned by its members. Clarkson'
1766 AD (search for this): chapter 10
as reported; and in 1783, it duly appeared that there were no slaves owned by its members. Clarkson's History. The coincidence of these later dates with the origin, progress, and close of our Revolutionary struggle, is noteworthy. The New York and Rhode Island yearly meetings passed almost simultaneously through the same stages to like results; that of Virginia pursued a like course; but, meeting greater obstacles, was longer in overcoming them. It discouraged the purchasing of slaves in 1766; urgently recommended manumission in 1773; yet, so late as 1787, its annual reports stated that some members still held slaves. But it is understood that Slavery and Quakerism, throughout the South, had very little communion or sympathy after the Revolution, and were gradually and finally divorced so early as 1800. Hence, as Slavery grew stronger and more intolerant there, Quakerism gradually faded out; so that its adherents were probably fewer in that section in 1860 than they had been eig
1773 AD (search for this): chapter 10
that there were no slaves owned by its members. Clarkson's History. The coincidence of these later dates with the origin, progress, and close of our Revolutionary struggle, is noteworthy. The New York and Rhode Island yearly meetings passed almost simultaneously through the same stages to like results; that of Virginia pursued a like course; but, meeting greater obstacles, was longer in overcoming them. It discouraged the purchasing of slaves in 1766; urgently recommended manumission in 1773; yet, so late as 1787, its annual reports stated that some members still held slaves. But it is understood that Slavery and Quakerism, throughout the South, had very little communion or sympathy after the Revolution, and were gradually and finally divorced so early as 1800. Hence, as Slavery grew stronger and more intolerant there, Quakerism gradually faded out; so that its adherents were probably fewer in that section in 1860 than they had been eighty years before. Of other religious de
1774 AD (search for this): chapter 10
hat Quakers, like other Christians, were then not only slaveholders, but engaged in the Slave-Trade. In 1754, the American Quakers had advanced to the point of publicly recommending their societies to advise and deal with such as engage in the Slave-Trade. Again: slaveholding Quakers were urged — not to emancipate their slaves — but to care for their morals, and treat them humanely. The British Quakers came up to this mark in 1758--four years later; and more decidedly in 1761 and 1763. In 1774, the Philadelphia meeting directed that all persons engaged in any form of slave-trading be disowned; and in 1776 took the decisive and final step by directing that the owners of slaves, who refused to execute the proper instruments for giving them their freedom, be disowned likewise. This blow hit the nail on the head. In 1781, but one case requiring discipline under this head was reported; and in 1783, it duly appeared that there were no slaves owned by its members. Clarkson's History.
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