USA > Connecticut > Litchfield County > Norfolk > History of Norfolk, Litchfield County, Connecticut, 1744-1900 > Part 25
Note: The text from this book was generated using artificial intelligence so there may be some errors. The full pages can be found on Archive.org (link on the Part 1 page).
Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7 | Part 8 | Part 9 | Part 10 | Part 11 | Part 12 | Part 13 | Part 14 | Part 15 | Part 16 | Part 17 | Part 18 | Part 19 | Part 20 | Part 21 | Part 22 | Part 23 | Part 24 | Part 25 | Part 26 | Part 27 | Part 28 | Part 29 | Part 30 | Part 31 | Part 32 | Part 33 | Part 34 | Part 35 | Part 36 | Part 37 | Part 38 | Part 39 | Part 40 | Part 41 | Part 42 | Part 43 | Part 44 | Part 45 | Part 46 | Part 47 | Part 48 | Part 49 | Part 50 | Part 51 | Part 52 | Part 53 | Part 54 | Part 55 | Part 56 | Part 57 | Part 58
In 1855 quite an effort was made to restrain cattle from running at large in the public highways, but the effort failed until years later. As mentioned above, the first vote of the town authorizing the fencing of the green was in April, 1849. The fence was erected in the autumn of that year, and some trees were set in the spring of 1850. Mr. William B. Rice, then Principal of the Academy, was the prime mover in the fencing of the green and the planting of the trees, and to him and his helpers the town, and all the inhabitants thereof, owe a lasting debt of gratitude for this work. Mr. Rice was ably seconded and helped in this enter- prise by Dr. Eldridge, Mr. Robbins Battell, Mr. E. Grove Lawrence, Mr. N. B. Stevens, Mr. Myron H. Mills and sev- eral others. Mr. Rice did more than any one else in the
292
HISTORY OF NORFOLK.
planting of the trees. The plan adopted was to plant one or more of every kind of native trees. Elms, sugar maples and evergreens of different kinds predominated. Mr. Myron H. Mills, then carrying on the store on the green, set the white beech a little south of the store, which is now one of the beautiful specimens. Mr. Sherman H. Cowles set sev- eral of the fine hard maples. In one of Mr. Rice's visits to the town, many years since, he said to the writer he wished Norfolk people to remember that he set a large number of the trees in the park, but especially that he set the fine tulip tree which stands in the center of the park in front of the Academy. This and another tulip-tree, now dead, Mr. Rice brought on his shoulder from West Norfolk. There is a fine specimen of a "hop-horn beam" on the west side of the park; two large white ash, two bass-wood, and many fine specimens of spruce, hemlock, elms and maples of the original trees. There are no finer trees anywhere than two shag-bark walnuts, that were set in the early '60's by Alonzo J. Maltbie and one of the Crisseys. They also set the two fine butternuts, and the last named set a tamarack nearly in front of the Academy, which tree he brought on his shoulder from Crissey hill, and it is now a large, fine tree. There are two good specimens of the chestnut oak, and two large, fine arbor vitae. Mr. Oliver B. Butler set a juniper tree, which lived many years, and died. Esq. Michael F. Mills set a yellow pine in front of the church, which is also gone. There was a silver-leaf poplar set out by Horace Humphrey, and a nice clump of sumac set by Mr. Rice, now gone, as also are all the varieties of birches, soft maples and buttonwood. In 1876 a great amount of work was done removing the rocks on the west side of the road, south of the church, and in other places, filling up with earth, grading and making a nice lawn, etc. That same year Mrs. Eldridge and Miss Anna Battell set the west side of the road, north and south of the church, and the south end of the green, to elms, which are now fine, large trees. If "he who makes two spires of grass to grow where one only grew before is a public benefactor," how
293
HISTORY OF NORFOLK.
much more are they, who set and cause to grow in public places a beautiful elm or other tree where only grass grew before! Recently Mr. and Mrs. Carl Stoeckel have filled the space which used to be so bare, north of the church, with beautiful trees and shrubs.
The glory and beauty of Norfolk in these modern days is this charming little park, with its noble trees, its beds of exquisite flowers and shrubs, from the gardens and con- servatories of the Misses Eldridge and Mrs. Carl Stoeckel. From the opening of spring until the frosts of autumn these flower-beds are filled, being from time to time changed and replenished with the choicest plants and most beautiful flowers by these ladies, to whom the whole com- munity owes a debt of gratitude for these and numerous other privileges and favors. The writer cannot refrain from at least a word of mention and recognition of the fact that Norfolk Centre is made one extensive park by the beautiful lawns and floral displays upon the private grounds of the Misses Eldridge, Mr. and Mrs. Carl Stoeckel, Miss Isabella Eldridge, at the Library, Mrs. Bridgman, at the Gymnasium, and Mr. Frederick M. Shepard, the foun- tain and lawn at the Railroad Station.
To the forethought of the first settlers in making the reservation, to Mr. William B. Rice and others who fenced . the green and planted the trees, and to Rev. Dr. Eldridge, who vigorously and successfully opposed the Railroad Company in its desire to appropriate and destroy the work of generations, let unceasing gratitude be returned for our beautiful little park.
294
HISTORY OF NORFOLK.
XXI.
THE PERIOD PRECEDING THE WAR OF THE REBELLION - NORFOLK MEN IN THE WAR OF THE REBELLION - SKETCH OF ADJUTANT SAMUEL C. BARNUM - SKETCH OF COLONEL GEORGE RYAN.
The apparent belief of a large majority of the people throughout the North concerning the question of human slavery as practised in a large section of our country during the first half of this nineteenth century, was that it was a divine institution, sanctioned by the teachings of the Bible. That idea seemed to have pervaded pulpit and pew to a considerable extent throughout the North, and south of "Mason's and Dixon's Line" "the Institution" was looked upon by the majority apparently, as the corner stone and pillar of society.
For more than a quarter of a century before the breaking out of the Rebellion in 1861 there had been in many, per- haps nearly every town and community in the northern and western portions of our country, a few men of thought who had studied deeply upon the question of human slavery , and had been convinced that it was a sin and a wrong. Their convictions were like the "leaven hid in three meas- ures of meal," working quietly yet powerfully, perhaps un- consciously, upon those with whom they came in contact.
Norfolk, too, at that period had its thoughtful men; men of "advanced thought," who were in advance of the age in which they lived by at least a score of years. Some, only a part of them, lived to see the marvellous change which was wrought in the minds of men on that "vexed question of human slavery," as it was called, during the two decades from 1840 to 1860,-and in no part of the North was the change of thought and feeling among the masses greater than in New England. The West was then, as it has been since, in advance of the East on many questions, having
295
HISTORY OF NORFOLK.
been settled by the progressive men and women from the older states.
The first man in Norfolk who publicly showed that he had indeed the courage of his convictions, and dared all alone to vote as he prayed and believed on this slavery question, was Thomas Trumbull Cowles. At the Presiden- tial election in November, 1840, having with his pen pre- pared the proper ballot, Mr. Cowles went to the voting place, which was at the front of the pulpit in the meeting- house, and cast his vote for James G. Birney, the nominee of the Abolitionists, for President of the United States, this being the first "abolition vote," as it was called, cast in this town. As he walked up to the ballot-box in front of the pulpit and proceeded openly to deposit his vote, Mr. Cowles was applauded somewhat vigorously by some of his fellow townsmen and friends, and this independent act caused some interest and discussion. One "did not believe there was a man in town who had the courage to vote in that way, although he did believe it was right. It was just throwing away his vote, of course, and what good could it do? Better stick by the grand old Whig party until every- body is ready to vote that way, and then it will do some good," etc. But this one vote 'thrown away,' and the thought and discussion which it caused, did accomplish something, leading a number of other men in the town to vote as they believed to be right, so that at the next elec- tion, on the first Monday in April, 1841, twenty-one 'aboli- tion votes,' as they were called, were cast in this town.
The "agitation" went on. Those men of thought who then believed fully what it took others a quarter of a cen- tury more to learn, were reviled, called fanatics, would have been called "cranks" in this last part of the century, because they "made the world to move."
In the Presidential election of 1844 it is said that nine votes were cast for James G. Birney, the candidate of the Abolitionists.
The "Connecticut State Anti-Slavery Society" had been formed a little previous to the date last mentioned, and not
296
HISTORY OF NORFOLK.
long after this time the "Norfolk Auxiliary" was formed.
The original document containing the Preamble, Con- stitution and names of the formers of this auxiliary society has been carefully preserved in the home of Mr. Thomas T. Cowles and his sons, and being an important page of the history of that time as it is, is herewith given in full:
"Preamble."
"We, the undersigned, believing that God hath made of one blood all nations of men to dwell upon the face of the whole earth, and hath bestowed upon all men certain inalienable rights, among which are life, liberty and the pursuit of happiness; and that the holding of men in involuntary servitude, or regarding him as prop- erty is a sin, and an impious assumption of power, which is opposed to the elementary principles of Eternal justice ;- and to compel him to labour without an equivalent, or to withold from him the means of social, intellectual and moral improvement, is a gross violation of his natural rights. And believing that the right to hold one man in personal bondage, claimed on the mere circumstance of birth, pur- chase or colour, would imply so to hold all men, is therefore subversive of the elementary bonds of society.
And whereas, a system of slavery does exist within our pro- fessedly free and Christian land, and a large portion of our brethren, -native born Americans, are subjected to the most cruel bondage;
And whereas, we do firmly believe, that it is not only the imper- ative duty of the masters to give immediate freedom to their slaves, but that it is also safe, and will be conducive to the highest inter- ests of both;
And finally, feeling that we are bound by the highest and most solemn obligations to the oppressed, to our country and to our God, to do all in our power, lawfully, and in the spirit of love and meek- ness for the redemption of our brethren from bondage, and for the removal of the foul stain from our national escutcheon; we do here- by form ourselves into a society for the promotion of the above named objects, and agree to be governed by the following constitu- tion:"-
"Constitution.
"Art. 1st. This society shall be called the "Norfolk Anti-Slavery Society," and shall be auxiliary to the Connecticut State Anti- Slavery Society.
Art. 2d. The object of this society shall be the entire abolition of slavery within our country,-aiming to convince all of our fellow citizens by arguments addressed to their understandings and their
297
HISTORY OF NORFOLK.
consciences, that slave-holding is a crime,-a sin in itself,-and that duty, safety, and the best interests of all concerned require its im- mediate abandonment.
Art. 3d. This society shall aim to elevate the character of the people of colour, by removing public prejudice, by encouraging their moral, intellectual and religious improvement; that they may, ac- cording to their intellectual and moral worth, share an equality with the whites in civil and religious privileges.
Art. 4th. This society will in no way countenance the slaves in vindicating their rights by physical force.
Art. 5th. Any person who assents to the principles of this con- stitution and is not a slaveholder, may become a member of this society by signing these articles.
Art. 6th. The officers of this society shall be a President, two Vice Presidents, a corresponding and recording Secretary; and these officers shall constitute a board of managers; and the duty of these officers shall be the same as are ordinarily performed by such officers in similar societies.
Art. 7th. The regular meetings of this society shall be held on the first Wednesday of January, April, July and October.
Art. 8th. This constitution and preamble may be amended at any regular meeting of the society by a vote of two-thirds of the members present."
"The few, the immortal names that were not born to die," sub- scribers to this document, are as follows :-
Levi Barlow.
Abel Camp.
Benjamin Welch.
John Cone.
George Brown. Thomas T. Cowles.
Merrell Humphrey. Lawrence Mills.
James Humphrey.
Other abolitionists of those early days were Dea. Amos Pettibone, Dea. Darius Phelps, James Parritt, Sherman H. Cowles, John Humphrey, Zalmon Parritt, Jared Potter, William C. Phelps, Asa Dutton, William Butler, Hiram Mills, James C. Swift.
This society was formed in 1844, and doubtless all the above names were upon the roll of the Norfolk Abolition Society, though not found upon the original document given above.
One now living who was in the 'inner circle' at times says: "Like most pioneers in a good cause, these Aboli- tionists endured much ridicule and obloquy in those early
298
HISTORY OF NORFOLK.
days. I well remember the first Abolition meeting, with speakers from abroad. One of the speakers was Abbie Kelley. The meeting was held by the great courtesy of the society's committee in the meeting-house. It was as much as an individual's 'social' reputation was worth to attend it.
Mr. John Humphrey was invariably the candidate for Representative to the Legislature, and always received his full party vote of nine. In 1853 John Humphrey and Wil- liam J. Norton, a Democrat, were elected Representatives."
THE SUBJECT OF SLAVERY, IN THE CHURCH- A VIEW PRIOR TO 1850.
(FROM THE CHURCH RECORDS).
"Dec. 18, 1846. Church met, being called together in compliance with a request addressed to the pastor, and signed by a number of members, who desired that an op- portunity might be had to express views and consult upon the subject of slavery.
After a very free expression of views and feelings, which was done in a very pleasant manner, it was proposed and voted that the meeting be adjourned four weeks, this being the wish of those at whose request the meeting was called. "January 15, 1847. Church met according to adjourn- ment. Mr. Thomas T. Cowles moved a very strong resolu- tion on the subject of slavery. After a protracted discus- sion it was rejected.
Deacon Pettibone then moved the following: "While in the exercise of Christian charity we would refrain from passing sweeping resolutions excluding all slave-holders indiscriminately from our communion; yet
Resolved, That those persons who enslave or traffic in human beings for mere purposes of gain; who are indif- ferent as to the condition into which they sell them; who violate the domestic relations by separating husbands and wives, parents and children, or who deny to them the Bible, the means of intellectual and religious instruction and improvement, or who allow them in concubinage; all
ALVA S. COWLES
THOMAS TRUMBULL COWLES 47
! ' HON. JOHN RYAN .
FRANKLIN ENG.CO. DogTON
CAPT JOHN DEWELL
? . WILLIAM B. RICE
299
HISTORY OF NORFOLK.
persons doing these things do by such conduct forfeit all claims to Christian character, and cannot be recognized by us as worthy a standing in the Christian church."
After some discussion this resolution was adopted.
What was called the "Underground Railroad" ran through Norfolk for many years, and among several 'sta- tions' in the town the house of Dea. Amos Pettibone was one. One of the natives says: "Dea. Pettibone used to take the passengers on to the next 'station' in New Marl- boro. I remember his stopping one morning at my home to have us children see a young runaway slave whom he had kept over night, and was then on his way to the next 'station.' He showed the scars on his ankles where he had worn irons."
The doings at a business meeting of the Cong. Church of Norfolk, Ct., November 15, 1850, are as follows:
(FROM THE CHURCH RECORDS).
"At an adjourned church meeting, Brother Thomas T. Cowles introduced the following resolution :---
"Resolved, by this church that we consider slave-holding as it exists in these United States, prima facie evidence of sin, and such a violation of the law of God, the precepts and spirit of Christianity, as to merit at our hands just and severe rebuke ;- and that any per- son who is guilty of this sin, is not and cannot be recognized by us as being in good and regular standing in any Christian Church."
"After considerable discussion the question was taken on mo- tion of Deacon Pettibone by yeas and nays, with the following result:
Yes: Darius Phelps, Sherman H. Cowles, Thomas T. Cowles, John Humphrey, Jared Potter, Amos Pettibone (6).
No, 25 votes.
After the defeat of the resolution introduced by Mr. Cowles by the strong vote of 25 to 6, the record goes on to say :- "Then John K. Shepard moved a resolution in the words of one recently adopted by our Consociation, in the words following :-
"Resolved-To institute steps of discipline in every case where our members are or become slaveholders."
This resolution was adopted unanimously."
300
HISTORY OF NORFOLK.
So far as the writer is able to learn, the last slave bought, sold or owned by a member of this church or a resident of this town was James Mars, who says in the sketch of his life: "The bargain was made on the 12th of September, 1798. Then I was informed that I was sold to Mr. Munger, and must go and live with him." In view of this fact it would appear that the resolution adopted unanimously by the church November 15, 1850, fifty-two years, two months and three days after the last purchase or sale of a slave in the town, was a very safe, conservative resolution to adopt.
But,-"the world do move." We will here pass over a period of ten years and three months, which brings us within eight days of the inauguration of Abraham Lincoln as President of the United States.
During the decade from 1850 to 1860 a marvellous change was wrought in the minds of people throughout the North. There had been no occasion to "institute steps of discipline where our members are or become slaveholders" in Nor- folk, but the six who in 1850 voted for Mr. Cowles' resolution, which declared "that slavery was a sin, a viola- tion of the law of God and of the precepts of Christianity," no longer stood alone and despised, but a large majority in this town, as elsewhere, now believed that what these men believed or declared ten or twenty years before was wholly true.
On Sunday, February 17, 1861, Dr. Eldridge gave notice from the pulpit that upon the next Sabbath he proposed to consider the question, "Does the Bible sanction slavery?" and remarked that he gave this notice so that any who might not wish to hear what he should have to say could, if they so desired, stay away. Very few, if any, of his congregation were absent on the following Sunday. A brief synopsis of this discourse follows. At the request of a large number of his people the discourse was published, and many copies are still to be found. He took as his text in the morning Isaiah 61:1, and said:
"We have, thus announced, the aim of the mission of Christ on earth. It was to proclaim and secure deliverance from sin, from
301
HISTORY OF NORFOLK.
ignorance, from social servitude, and from civil despotism; in short from every species of bondage and oppression. Such was its aim, and such has been its effect, to the full extent of its legitimate in- fluence.
This text I deem a suitable introduction to the task I have un- dertaken to perform this day. That task is, to examine the question, Does the Bible sanction slavery; southern slavery? Before pro- ceeding to execute the task, I wish to say a preliminary word or two as to the manner in which I mean, God helping me, to discharge this undertaking. I intend to dodge no difficulty; to pervert or strain no passage of scripture from what, after the best lights I have, I regard to be its real import. If I know my own heart in this matter, my sincere desire is, not to handle the word of God deceitfully in order to make out a case, but to present its real teach- ings upon the point under consideration. To recur then to the ques- tion,-does the Bible sanction slavery; southern slavery? Does the Bible represent slavery as in itself a proper institution, a natural institution like that of marriage for example, one that is indeed liable to abuse and perversion in individual cases, but which as an institution, is on the whole wise, safe, Christian; not something to be got rid of as soon as it safely may be, but to be sustained, cher- ished, perpetuated, extended? Such is the question.
In discussing it, it is evident that we have to do, not with in- dividual cases of slaveholding, that may be exceptional, some in- volving little evil, others flagrant instances of cruelty and oppres- sion. Our concern is with the system, as established, guarded, and protected by law, and in its general operation."
He then quotes southern authority as to what slavery then was, as sustained by law.
The civil code of Louisiana said: "A slave is one who is in the power of the master, to whom he belongs. The master may sell him, dispose of his person, his industry and his labor. He can do nothing, nor possess anything, nor acquire anything, but what be- longs to his master."
The laws of South Carolina declared: "Slaves shall be deemed, sold, taken, reputed and adjudged in law to be chattels personal in the hands of their owners and possessors, their executors and as- signs, to all intents and purposes whatever."
In North Carolina,-"The slave is one doomed in his own person and posterity to live without knowledge, and without capacity to make anything his own, and to toil that another may reap the fruits. He has no will of his own. The power of the master must be absolute,-the submission of the slave, perfect."
Dr. Eldridge continued :- "Such, as defined by statute and ex- pounded by southern Jurists is slavery as a system.
302
HISTORY OF NORFOLK.
In this system sanctioned by the Bible?
There are those who maintain that it is, both in the Old Testa- ment and in the New. On the contrary I believe and shall attempt to show, that slavery is not sanctioned by either the Hebrew or the Christian Scriptures; that it is opposed to the letter and spirit of both, and that above all, it is in diametrical hostility to the whole scope of Christianity. My plan will be, first :- To examine the pas- sages in the Old Testament and in the New Testament that are re- lied on to support slavery, and to show that they do not support it.
Second. I shall attempt to prove that the general spirit of Chris- tianity, as well as its specified precepts, is diametrically hostile to slavery.
Third. That it is a strong argument in favor of the construction that I put upon the Bible, that it brings its teachings into harmony with the intuitive convictions and spontaneous sentiments of man- kind."
Dr. Eldridge then proceeded to examine carefully each passage in the Old Testament that was supposed to lend any countenance to modern slavery, and it would be of deep interest to follow him carefully, as he did effectually dispose of every one.
At the afternoon service on the same day he took up the second part of his argument, and examined the passages in the New Testa- ment that the advocates of slavery relied upon.
He took as his text Luke 4, 16-21, and said:
"My text this afternoon is the same in reality with that of the morning. Here we have it quoted from the prophet by our Lord Jesus Christ, and endorsed by his sanction, as a true prophetic rep- resentation of the real spirit and aim of his mission on earth, and which was then beginning to receive its fulfillment. That mission was to proclaim the year of Jubilee, the acceptable year of the Lord; a Jubilee of liberty to all the inhabitants of the world, re- demption from the bondage of sin, of oppression and tyranny. We have seen how much sanction the Old Testament lends to chattel slavery. Let us now enquire whether it receives any support from the New Testament. . I am firmly persuaded that slavery receives no support from the New Testament. . . There are three classes of passages which embrace every syllable that the New Testament contains referring directly to the subject of slavery, or that can be imagined to afford it any sanction.
1. The passages that are addressed to servants, or if you please. slaves.
2. The passages that are addressed to masters.
3. A part of a letter of Paul to Philemon in regard to Onesimus."
Dr. Eldridge then took up carefully each one of the passages re- ferred to and showed most conclusively and clearly that slavery re- ceived no support from any one of them.
303
HISTORY OF NORFOLK.
Referring to the passages addressed to masters he said :- "You who have not studied the subject and who have heard so much said, and vauntingly said, of the ample support that the New Testament yields to slavery, imagine probably that the class of texts now to be cited is a very large one, and that they set forth the claims of e slavery with great explicitness and force. If any entertain such expectations they are doomed to great disappointment, for besides what is said in the epistle to Philemon, there are in this class but two short verses, Ephesians 6-9, and Colossians 4-1.
Need help finding more records? Try our genealogical records directory which has more than 1 million sources to help you more easily locate the available records.