August, 2015 The Quaker Quaker Hill QuillHill Quill Page 1

Quaker Hill Historic Preservation Foundation Vol. IV, Number 3, August, 2015 521 N. West Street 302-655-2500 Wilmington, DE 19810 www.quakerhillhistoric.org Elizabeth Montgomery Reminisces: Stories of 18th C. Quaker Patriarch--and Patriot--Joseph Tatnall by Mary Starkweather-White

In 1851 Elizabeth Montgomery wrote Wilmington: related the incident with much zest as a remembrance Reminiscences of Familiar Village Tales, Ancient and of General Washington.” New. The book is a treasure trove of stories about old Once Tatnall met a soldier who had returned from Wilmingtonians, many of whom lived or worshiped seven years fighting in the American revolution to a on Quaker Hill. The book was a resource for famous dilapidated farm and many family responsibilities for Delaware author H.S. Canby and continues to be a re- aged relatives. Ailing and depressed, he was advised source today. In it, she describes, among other things, by his physician to take a trip to the West Indies, the patriarch Joseph Tatnall. which he could ill afford to Tatnall, she says, was a true patriot, the only do. Joseph Tatnall, hear- one who ground flour for the revolutionary army at ing of his need and having the risk of the destruction of his own mill. His house no ready funds himself at served as the home of General Lafayette during his the time, gave him flour sojourn here, and the latter remembered Tatnall for his worth $1200 to sell and kindness. On Lafayette’s thus financed the soldier’s return in 1825, he looked trip, which restored his for Joseph Tatnall, who health. was by that time deceased, In the winter of 1775 and stopped at Tatnall’s Robert Morris, financier son’s door to pay his re- for the Continental Con- spects. gress, chartered a brig When, as President, owned in part by Joseph Washington stopped Tatnall and piloted by at Tatnall’s home and Captain Montgomery. The mill, he was followed brig eluded British suspi- by a crowd of admirers. cion as it sailed for the Caribbean, taking on produce Elizabeth Montgomery and munitions, until American independence was paints the scene thus: declared. “Gen. Washington, and After the war, Tatnall presented the Old Town Hall other officers, received his (which was new then) with its bell. hospitality during their residence here; you will hear Elizabeth Montgomery presents an admiring and more of his patriotism in the sequel. When President, admirable portrait of Quaker Joseph Tatnall. once he alighted at Mr. Tatnall’s gate, entered the yard Also in this issue: and knocked. Mrs. T came to the door and wished to send for Mr. T, but the general preferred to go to the • “Quakers and the Education of African mill, and leave his chariot at the gate. These gentle- Americans in Delaware in the 18th-early men walked back to the house, followed by crowds of 19th Centuries,” by Bradley Skelcher, Ph.D. boys, rejoicing in the fine chance offered them to see the man whom the people delighted to honor. One of • “Rights in Common with Other Americans,” the joyous boys, lately deceased, an old gentleman, by Terence Maguire Page 2 Quaker Hill Quill August, 2015 Quakers and the Education of African Americans in Delaware during the Eighteenth and Early Nineteenth Centuries by Bradley Skelcher, Ph.D., Associate Provost, Delaware State University The need for a large and stable labor force in There was a concern, however, among slave the American colonies brought about the reliance owners about the conversion of slaves to Christianity on imported African labor in the form of slavery, and their status following it. This concern was the beginning in the mid-seventeenth century in Virginia accepted practice in England-- and later within the and Maryland, where the demand for labor was United Kingdom and Great Britain-- that they could the highest. This demand was due to the labor not enslave Christians or fellow British citizens. This intensive production of tobacco. Other colonies, belief prevented the enslavement of the Irish and Scots too, became reliant upon an enslaved African labor when discussing what to do with the unemployed force to supplement and sometime replace indentured and poor within Ireland and Scotland during the servants from the British Isles. The legality of late seventeenth and early eighteenth centuries. enslavement came through a series of colonial laws Additionally slave owners in the English colonies beginning in Virginia in the 1660s, followed by believed that manumission must follow conversion to Maryland in the same period in the late seventeenth Christianity. Many also believed that Christianity century. Eventually, slavery spread throughout the would lead to rebellion among the enslaved English North American colonies. English slave Africans. Exodus was an important part of the owners included Quakers. William Penn, who Bible and religious instruction that captured the founded the colony of Pennsylvania, was also a slave attention of enslaved Africans. owner. Philadelphia was a major trade center that Nonetheless, England encouraged the colonies in included the importation of slaves. Nonetheless, America to allow slaves to convert to Christianity. In when it came to conversion of slaves to Christianity, 1682, the Virginia House of Burgesses passed a law the Quakers held different views than their other that allowed the religious conversion to Christianity Christian counterparts. They also differed on the for enslaved Africans without losing their status purpose of education. They did not consider literacy as slaves. It also allowed those already converted an important part of the conversion process as did to remain slaves for life.1 Because of the growing others that believed the ability to read the Bible was concern about Quakers and other religious groups important. and their undue influence over religion among Native Americans and Africans in the colonies, the Church of England in 1701 created the Society for the Propagation of the Gospel in Foreign Parts (SPG). Anglicans were the only ones allowed to conduct missionary work, and the SPG supported the conversion of Native Americans and enslaved Africans to Christianity through religious instruction. Essential to the conversion to Christianity for the SPG was the necessity to read the Bible and understand it. Thus, they included education in the process of conversion.2 However, many continued to believe conversion would lead to disobedience and rebellion. The SPG in their religious instruction stressed obedience to their masters and acceptance of their enslavement, hoping to relieve reluctant slave owners who might believe otherwise. To relieve further fears of conversion, Edmund Gibson, Bishop of London, wrote in 1727: William Penn, Colony Founder August, 2015 Quaker Hill Quill Page 3 Conversion does not make the least alteration in True believers could communicate directly to Civil Property; that the freedom which Christianity God. Therefore, there was no need for the reliance gives, is a freedom from the Bondage of Sin and Satan, on the ability to read the Bible as a predicate to and from the Dominion of those Lusts and Passions conversion. One only had to believe. and inordinate Desires; but as to their outward Evidence of this belief was reflected by Fox during condition they remained as before even after baptism.3 and after his trip to Barbados 1671. Fox saw the need to expose enslaved Africans to Christianity in Even with this assurance, SPG missionary Barbados even though the slave owners did not. After Philip Reading complained about masters in his visit, so many enslaved Africans began attending Appoquinimink, Delaware, and their reluctance to Meeting, a law was passed forbidding them from allow religious instruction to their slaves as late as doing so in 1676; it was not repealed until 1810.5 In 1752. He wrote: his letter to the Governor of Barbados (1671), Fox responded to what he interpreted as slander “that we I have often both publickly and privately [Friends] teach the negroes to rebel.” Instead, he recommended it to Masters and Mistresses, as a duty wrote that Friends “exhort and admonish them [slaves] of the greatest importance, to forward as much as in to be sober, and to fear God; to love their masters them lies the instruction for the Slaves;...Some, even of and mistresses, and to be faithful and diligent in their our own church…are strongly prejudiced against their masters’ service and business.” He also insisted with slaves being instructed...4 this that their “masters and overseers would love them…”6 Increasingly, these efforts of religious conversion What Fox and other Quakers were addressing and their justification came to resemble those early was the fear that conversion would lead to rebellion. beliefs expounded by George Fox, founder of the Conversion in the Anglican sense would eventually Society of Friends in the mid-seventeenth century and mean literacy or the ability to read the Bible and those of his fellow Quakers. There was a significant understand it. Both were feared, especially when difference, however. Quakers believed in the “Inward many enslaved Africans came to favor Moses and Light” that was within everyone. There was no need Exodus and the implications of escape from slavery for ministers, priests, or other worldly guidance or --even worse-- slave rebellion once they were toward salvation. exposed to the more radical aspects of the Bible. Yet, conversion to Christianity relied in part on George Fox, Founder of the Society of Friends the ability to read and understand the Bible. Thus, initially, there was reluctance to convert or even expose slaves to Christianity in part because of these fears. Nonetheless, many Quakers and others still believed it was important to expose enslaved Africans to Christianity. However, for Quakers, education was not essential. They allowed Native Americans and enslaved Africans to attend Meeting without having the ability to read the Bible. This was still considered a dangerous precedent as Reverend Philip Reading expressed in a letter to the Secretary for the Propagation of the Gospel in 1752. He wrote:

Some, even of our own church, who are otherwise well-inclined Christians, are strongly prejudiced against their slaves being instructed; and I sincerely wish that the slaves themselves by their rebellious behaviours after baptism, had not given too much Page 4 Quaker Hill Quill August, 2015 cause for such prejudice; and for the looser part of also stressed equality and freedom. John Woolman mankind, it can hardly be expected that those should and Anthony Benezet were two Quakers that played an promote the spiritual welfare of this meanest branch important role in protesting against slavery during this of ye families, who think but little if at all, of their own time. external state.7 In 1758, the Philadelphia Yearly Meeting took steps to end the slave trade among Quakers by barring Conversion, many believed, would lead to a sense any that did so from leadership. It also organized of equality with their masters and resistance to their committees to visit Quakers that owned slaves in status as slaves. an attempt to convince them to free them. In 1761, Nonetheless, for Quakers education was important the Delaware legislature passed a law imposing a for people to conduct their daily lives. And providing ten pound duty on the importation of a slave into education to all was an important expression of Delaware, an important step in abolishing the slave their belief in the equality of all human beings for trade in the colony. This law was also an example of women and people of different races. This belief the political strength of the Quakers in the legislature. naturally led many Quakers to challenge slavery John Woolman toured Delaware in 1766, speaking altogether. As Quakers came to accept the notion out against slavery. In 1774, anyone owning slaves that slavery was wrong, more came to believe in would be disowned and removed from Meeting.9 the importance of education for African Americans In 1775, Anthony Benezet, one of the founders of once they were free. In 1693, George Keith wrote the Pennsylvania Abolition Society, also started “An Exhortation & Caution to Friends Concerning the School for Black People or the African Free Buying or Keeping of Negroes.” This was the first School in 1770 in Philadelphia. Benezet believed written protest against slavery by a Quaker after that integration into society following manumission the Germantown Protest in 1688. He expressed the depended strongly upon an education. When he died, need to teach them to read and provide them with a he left his estate to the support education for black Christian education. children. At the Duck Creek Monthly Meeting in Delaware Therefore, in true Christian Love, we earnestly in 1774, members called for the manumission of recommend it to all our Friends and Brethren, Not slaves owned by Quakers. They set up visiting to buy any Negroes, unless it were on purpose to set committees to encourage Quaker slave owners to them free, and that such who have bought any, and have them at present, after some reasonable time of moderate Service they have had of them, or may have of them, that may reasonably answer to the Charge of what they have laid out, especially in keeping Negroes Children born in their House, or taken into their House, when under Age, that after a reasonable time of service to answer that Charge, they may set them at Liberty, and during the time they have them, to teach them to read, and give them a Christian Education.8

Increasingly, many Quakers began to question the ownership of slaves among fellow Friends. These antislavery sentiments intensified during the Great Awakening of the 1730s and 1740s. The religious revival movement focused on bringing Christians back Abolitionist Anthony Benezet into the churches. The Great Awakening emphasized free their slaves. They also started a committee on equality and democratic worship for all followers. slaves in 1775. Warner Mifflin from Camden began This intensified with the American Revolution for manumitting slaves owned by his wife and father in independence from Great Britain in the 1770s, which August, 2015 Quaker Hill Quill Page 5 1775. He later co-founded the Abolition Society of They decided that they should also offer an education Delaware in 1801. In 1777, John Dickinson began the to the freedmen.12 Also in their monthly report, the transition of his slaves to freedom by first changing Committee in the Case of Free Negroes mentioned their status to servants, thus avoiding a tax that would the school instruction of African Americans. They have been levied for each freed slave. In 1786, reported that “some of the young ones are at school Dickenson freed all of his fifty-eight slaves, following [while] others [are] teaching in families and find an a change in the law allowing him to do so without a opinion in the minds of Friends generally to promote levied tax.10 their education.” 13 In 1778, Quakers at Little Creek Meeting in In 1778, Quakers began demanding monetary Delaware discussed their concerns about the newly restitution in addition to providing education to the freed slaves. So successful were their efforts in freedmen. There was resistance to this as reported convincing their fellow Quakers to manumit their by a member of the Committee in the Case of Free slaves, it became necessary to form a new committee Negroes. He said that the Committee had been obstructed in their service to the freedmen “by too great a backwardness in Friends making restitution to that injured people.”14 Nonetheless, their efforts to provide to freedmen restitution for years of unpaid service while enslaved continued into the early nineteenth century. In 1803, David Wilson of Duck Creek Meeting reported that the West Boarding School was still in operation although there was a small attendance. Thomas Stewartson, Treasurer of School, offered his concerns about continuing the school with low numbers. Apparently, the tuition paid by the African Little Creek Friends Meeting American families was not enough to maintain the named the Committee in the Case of Free Negroes. operation of the school. Soon after in 1811, the Members of the committee included Warner Mifflin, Little Creek Meeting and the Murtherkill Meeting William Jackson, William Wilson, Isaac Jackson, established schools for African Americans. Samuel Rebechah Chambers, Philecia Say, Mary Alston, and R. Fisher of Philadelphia played an important role in Isther Hoope. They visited freedmen to check on their establishing schools for African Americans in these welfare. They realized that freedom was not enough, Meetings. He gave $1000 to Little Creek Meeting, having growing concern about “the spiritual and stipulating that it was “to be applied by the Preparative temporal welfare of the poor Africans set at liberty Meeting of Little Creek in Providing for or in the amongst us.”11 Education of the descendants of the Africans in a The Quakers at Duck Creek and Little Creek school within the company of their Meeting.”15 He Meetings turned their attention to these spiritual and also specified: “The teacher of which school must temporal matters concerning the freedmen. In July be one of the said African race.”16 Fisher wished 1779, the Committee in the Case of Free Negroes that Little Creek Meeting should move toward a reported: liberal education emphasizing reading, writing, and arithmetic. He observed that “the young people They had under consideration, that of restitution of cullar [sic] are as far as the rule of three [in and education weightily before them, and there arithmetic].”17 Both schools continued in operation appears a willingness in the minds of [some] until at least the late 1830s. In 1837, Reverend to comply with what shall be thought just and William D. Yeates mentioned the two schools in a reasonable, and some progress is made in their letter printed in Colored American and the Liberator education. newspapers.18 It is not clear when, but Daniel Cowgill Page 6 Quaker Hill Quill August, 2015 contributed to the continuation of the school for Quaker Hill Historic Preservation African Americans in Little Creek Monthly Meeting Foundation that was started with the financial assistance of Fisher. Cowgill, a member of the Murtherkill Honorary Board Meeting, donated land and $800 to the school. Later, Edward Asner he moved to the Little Creek Meeting. After his Lloyd S. Casson, M. Div death in the 1830s, the Trustees for the Little Creek Reuben Greenberg, M.A. Carter L. Hudgins, Ph.D. Meeting settled with Sarah Cowgill, the executor of Thomas F. Schutte, Ph.D. the estate. She directed them to use the account of Louis Stokes, J.D. M.C. Daniel Cowgill for the building of a schoolhouse for Africans Americans that he had planned to do if he Advisory Board had lived. He willed that any funds left over after David Ames, Ph.D. completion of the schoolhouse should go toward Barbara Benson, Ph.D. paying the tuition for children whose parents could Daniel Bockover not afford to pay. In 1832, a member of the Little Paula Chadis, M.A. James C. Curtis, Ph.D. Creek Meeting wrote T.R. Fisher in Philadelphia and James McC. Geddes, Ph.D. noted that: Carol Hoffecker, Ph.D. Sonia Marin, M.A. The school is now taught by one who got his Timothy J. Mullin education at the one set up by thee…I think it has Barry Scholl been an excellent thing for the poor people of cullar Earl M. White, M.A., M.S.W. [sic]. They will always remember.19 Francis X. Tannian, Ph.D. Jonathan Mifflin also played an important role Directors in establishing a school for African Americans in the President: Bayard Marin, J.D., Ph.D. Murtherkill Meeting. It is not clear where the school Vice President: Carol Clapham was located, but it may have been located around the Secretary: Evelyn Brownleee Treasurer: Robert Seeley community of Magnolia. Mifflin contributed $900 to the Trustees of the Meeting to pay for the tuition Board Members of the “Cullard [sic] Children which were not likely Honorable James M. Baker to get [an] education…” otherwise.20 The Trustees George Callahan determined who was able to pay for the tuition of Carol Clapham their children and who was not. John Kurth Quakers in Wilmington also strove to establish Patricia P. Lewis schools for African Americans. The first school Thomas McGivney Cassandra Marshall to open for African Americans in Wilmington did Willis Phelps so under the auspices of the Abolition Society of Priscilla Rakestraw Delaware in 1801. Carter G. Woodson mentioned Lisa Samson in his book the school opened by Quakers in Colin Toomey Wilmington offering free instruction to African Norma Zumsteg Americans in reading, writing, and arithmetic. Pauline A. Young wrote about the school in which Quaker Hill Quill published quarterly @2015 she pointed out twenty pupils were enrolled and had Quaker Hill Historic Preservation Foundation an African American teacher appointed by 1816. 521 N. West Street, Wilmington, Delaware 19801 Later, the Quakers added a library to the school that they had built between West and Tatnall Streets on Executive Director: Mary Starkweather-White Sixth Street. Young cited that Evan Lewis had sold Editor: Terence Maguire the lot on which they build the School to Friends named William Seal, Jacob Alrichs and Benjamin August, 2015 Quaker Hill Quill Page 7 Webb. The school cost $800. 21 a practical and liberal educational experience for In 1824, the Wilmington Association for African Americans, both free and enslaved. Promoting Education of People of Color founded by the Society of Friends started the African School Footnotes Society and the Female African School Society. In 1826, the African School Society for male students 1 (Rodriguez 2007) began holding school in a building on 10th and 2 (Glasson 2015) Orange Streets in Wilmington. In a nearby building, 3 (Black 2015) the Female African School Society held classes on 4 (Reading 1752) 12th Street. School met on every Monday. In class, 5 (Webb 2013) Quaker teachers gave instruction in reading, writing, 6 (Fox 1985) and arithmetic. This curriculum was similar to the 7 (Reading 1752) one offered in Little Creek and Murtherkill Meetings. 8 (Keith 1693) These schools continued to operate through the end 9 (Williams 1984) of the Civil War until the Delaware Association for 10 (Calvert 1963); (Abolition Society of Delaware the Moral Improvement and Education of the Colored 1801-1807) People took over the schools in 1866. Furthermore, 11 (Society of Friends, Men’s Minutes of the Little the tradition of meeting every Monday for intellectual Creek Meeting 1778); (Society of Friends, Men’s pursuits also continued to the present in Wilmington Minutes of the Little Creek Meeting 1779) with the Monday Club. 12 (Society of Friends, Minutes of the Monthly Clearly, the Quakers did not fear an educated Meeting of Women Friends of Duck Creek 1779) freedman. They saw an education as the 13 (Society of Friends, Men’s Minutes of the Duck foundation for equality and as a pragmatic device Creek, Little Creek, Murtherkill, Three Runs and that would provide for a quality of life in freedom. Cool Spring 1779) This differed from other religious groups that saw an 14 (Society of Friends, Men’s Minutes of the Duck education or a literate slave as a necessary step for Creek Meeting 1780) conversion to Christianity. Both believed Christianity 15 (Fisher 1811) led to conformance of the enslaved African to his 16 (Fisher 1811) plight in life to serve the master. This view changed 17 (Fisher 1811) among Quakers as the Society of Friends began to 18 (Society of Friends, Men’s Minutes of the Duck believe in the abolition of slavery altogether beginning Creek Meeting 1803); (Hancock 1971) among them and eventually for society as a whole. To 19 (Unknown 1832) be sure, education was important to Quakers not for 20 (Unknown 1832) religious instruction to be converted through reading 21 (Woodson 1919); (Young 1947); (Abolition Society the Bible. This was not necessary, for everyone of Delaware, Minute Book 1801-1804); (Delaware possessed an Inward Light, and true believers could Association 1867) reach salvation individually. Education was seen in a more pragmatic light. In the process of manumission, Quakers believed that freedom was not enough. They Bibliography believed in education as restitution for the years of unpaid services, and many went as far as providing Abolition Society of Delaware. “Minute Book.” their freedmen with money to compensate them Manuscripts. Wilmington, Delaware: Historical albeit in the form of reparations. Education was an Society of Delaware, 1801-1804. important restitution because of its longevity. No —. “Minutes.” Wilmington, Delaware: Delaware one could lose an education or have it taken away, as Historical Society, 1801-1807. could land and money --and for that matter freedom Black, Jeromy. The Atlantic Slave Trade in World itself. In the history of education in the United States, History. New York: Routledge Press, 2015. Quakers played an instrumental role in establishing Calvert, Monte A. “The Abolition Society of Delaware, 1801-1807.” Delaware History X, no. 4 Page 8 Quaker Hill Quill August, 2015 (October 1963): 295-320. Swarthmore College, September 7, 1778. Delaware Association for the Moral Improvement —. “Men’s Minutes of the Little Creek Meeting.” and Education of the Colored People. “Minutes.” Swarthmore, Pennyslvania: Friends Library, Manuscript. Wilmington: Delaware Historical Swarthmore College, April 4, 1779. Society, April 20, 1867. —. “Minutes of the Monthly Meeting of Women Fisher, Samuel R. “Letter to the Monthly Meeting of Friends of Duck Creek.” Swarthmore, Little Creek.” Wilmington, Delaware: Delaware Pennsylvania: Friends Library, Swarthmore Historical Society, July 2, 1811. College, July 24, 1779. Fox, George. “To the Governor and Assembly at Unknown. “Letter to R.R. Fisher.” Wilmington, Bardados, 1671.” In The Journal of George Delaware: Delaware Historical Society, December Fox, by George Fox, edited by John L. Nickalls. 7, 1832. Philadelphia: Religious Society of Friends, 1985. Webb, Simon. George Fox in Barbados. A Quaker Glasson, Travis. “The Society for the Propagation Book from the Langley Press, 2013. of the Gospel in Foreign Parts 2015.” Oxford Williams, William. The Garden of American Bibliographies. Oxford University Press. Methodism. Wilmington, Delaware: Scholarly 2015. http://www.oxfordbibliographies.com/ Resources, Inc., 1984. view/document/obo-9780199730414/obo- Woodson, Carter G. Education of the Negro Prior to 9780199730414-0067.xml. 1861. Washington, D.C., 1919. Hancock, Harold. “William D. Yeates’ Letter of Young, Pauline A. The Negro in Delaware Past and 1837: Slavery and Colored People in Dealware.” Present. Vol. II, in Delaware: A History of the Delaware History XIV, no. 8 (April 1971): 205- First State, edited by H. Clay Reed. New York: 216. Lewis Historical Publishing Company, 1947. Keith, George. An Exhortation & Caution to Friends Concerning Buying or Keeping of Negroes. August 13, 1693. http://www.qhpress.org/quakerpages/ qwhp/gk-as1693.htm). Upcoming Events: Reading, Philip. “Letter to Dr. Philip Bearcroft, Secretary to the Honourable Society for the • Dr. Newton talk (11/14/15): This Delaware Humani- Propagation of the Gospel in Foreign Parts.” ties Forum talk by Dr. James Newton, former Newark, Delaware: Archives of the SPG, Morris UD professor, will focus on the Underground Railroad Library, University of Delaware, October 10, and its cooperation between the races. 1752. Rodriguez, Junius P. Chronology. Vol. One, in Slavery Dates for below events TBD in the United States: A Social, Political, and • Film/ Educational programs (2015-6): film version Historical Encyclopedia, by Junius P. Rodriguez, of Colin Toomey’s Better Angels trilogy. edited by Junius P. Rodriguez, 1-75. Santa Barbara, California: ABC-CLIO, Inc., 2007. • Multi-church tour (2015-6): We will hold a multi- Society of Friends. “Men’s Minutes of the Duck Creek church tour of the following: St. Peter’s, Grace Meeting.” Swarthmore, Pennyslvania: Friends Church, Wilmington Friends Meeting, Tabernacle, and Library, Swarthmore College, May 27, 1780. Temple United. —. “Men’s Minutes of the Duck Creek Meeting.” Swarthmore, Pennsylvania: Friends Library, • Hannah Penn talk (2015-6): DHF interpreter’s talk Swarthmore College, July 7, 1803. on Hannah Penn. —. “Men’s Minutes of the Duck Creek, Little Creek, Murtherkill, Three Runs and Cool Spring.” • UGRR workshops for children (2015-6): For 20 Swarthmore, Pennsylvania: Friends Library, July years we have been offering 3 or more Underground 24, 1779. Railroad workshops for children —. “Men’s Minutes of the Little Creek Meeting.” in January and February Swarthmore, Pennyslvania: Friends Library, August, 2015 Quaker Hill Quill Page 9 “Rights in Common with Other Americans...” by Terence Maguire While Thomas Garrett was the most famous from the Wilmington Monthly Meeting School stationmaster in Delaware, he was by no means Committee. the only one. Two other active supporters of the Together these three men drafted a letter published UGRR were Peter Spencer and Abraham Shadd, both for the Sept. 24 issue of The Liberator, William Lloyd African-Americans. Garrison’s abolitionist newspaper. In 1782 Spencer was born a slave in Maryland At a church meeting in July, 1831, all three but was freed when his master died. He moved to roundly condemned a proposal gaining popularity Wilmington, succeeded in business, and in 1813 among whites and some blacks. It is hard to imagine a founded the first African-American church, the idea endorsed by both abolitionists and slaveholders— but such was the American Colonization Society. The proposal, originally promoted by a Black man, Paul Cuffe, was to start a colony on the west coast of Africa populated by American blacks returning to their supposed “mother country.” Cuffe and many white supporters assumed that black people in America would never gain full acceptance as citizens, so they might as well find a land where they could. In 1815 he took the first shipload of 38 free Negroes to what would become Liberia. Many freed slaves were sent there, and free Negroes were encouraged to emigrate and start anew. For some it made sense. Spencer, Thomas, and Shadd disagreed, vehemently. They wrote that, for most Black Americans, “Africa is neither our nation nor our home…our language, habits, manners, and morals are different from those of Africans.” In addition, the reports of life in that colony suggested great hardships and high mortality among those who had emigrated. Most of all, the three felt African-Americans had earned a place in this country. The goals of the ACS were “wholly incompatible with the spirit of the Peter Spencer, founder of the African Union Constitution and the Declaration of Independence.” Methodist Protestant Church African-Americans were “Natives of the United States…we have our attachment to the soil, and feel African Union Methodist Protestant, still thriving that we have rights in common with other Americans.” today. Shadd was a cobbler, businessman, and farmer, They acknowledged that in that current time, those descended from a Hessian deserter of the French and rights were denied, but they looked forward to a time Indian War who married a black woman. Both acted when the “more than ordinary prejudice” against as stationmasters for the UGRR, but their support for blacks would subside. black equality did not end there. Spencer, Shadd, and Thomas could hardly have In 1831 they were joined by a third black man imagined the many generations necessary for their from Wilmington, teacher William S. Thomas, who hopes to be realized—if indeed they have yet been. taught a school for black children supported by the Sadly, many today have grave doubts about that Wilmington Monthly Meeting from 1812-1835. realization. Nonetheless, the determination of these During those years Thomas taught almost 400 young men to have patience and hope, over 180 years ago, is African-Americans sponsored by payment vouchers inspiring. Page 10 Quaker Hill Quill August, 2015 Support Quaker Hill by

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Girls playing in the Meeting House yard across from the school at Fourth and West, 1910.

Learn about Quaker Hill from Images of America: Quaker hill 127 pages brimming with pictures and illustrations of the Quaker Hill area, (such as the one above) from its earliest days to the present. Assem- bled and written by QHHPF and published by Arcadia Publishing. Available from Quaker Hill Historic Preservation Foundation 521 N. West Street Wilmington, DE 198101