USA > Connecticut > Litchfield County > Torrington > History of Torrington, Connecticut, from its first settlement in 1737, with biographies and genealogies > Part 20
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TEMPERANCE REFORM.
The earliest record that has been obtained concerning any reform- atory movements in the town on this subject, are recorded in a book, kept for that purpose by the Torringford temperance societies, and in this book the various stages of the reform are represented in the declared objects of the societies, and the pledges which were cir- culated and signed at different periods during thirty years. This representation is in accordance with the temperance movement throughout the town, and the state and nation.
The active reform movement began here in 1827, headed by Rev. Mr. Goodman, although the community had been awaking to the subject because of the sermon delivered by the Rev. Dr. Porter of Washington, Ct., in 1806 and Dr. Lyman Beecher's lectures, on the prevalence of intemperance, delivered about 1812, and other public discussions of the subject.I
In Torringford the first society for the promotion of temperance was organized in 1827, and the first article gives the following rea- sons for the movement : "That intemperance is an evil of alarming magnitude, in our country ; which every friend of religion, of hu- manity, and of his country, should labor to suppress and prevent. That among the causes of this vice are the common use of ardent spirits as an auxiliary to labor, or an alleviation from pain ; the com- mon practice of presenting it to friends and guests as a necessary ex- pression of hospitality or civility, and the practice of drinking it on public occasions, in social circles, and on every occasion of slight
1 A temperance movement started, and a pledge was signed in May, 1789, in the town of Litchfield, repudiating the use of distilled liquors, by thirty-six gentlemen ; and among the names annexed to it, were those of Julius Deming, Benjamin Tallmadge, Uriah Tracy, Ephraim Kirby, Moses Seymour, Daniel Sheldon, Tapping Reeve, Frederick Wolcott, and John Webb (Litchfield Centennial). The next movement of this kind was in Saratoga county, N. Y., in 1808. In 1826, the American Temperance Union was organized in Boston.
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indisposition." Such were the plain, decided and fearless charac- terizations of intemperance as a vice, and declarations put forth by the Torringford people from the first ; and then they state their judg- ment as to what should be done in regard to this great question. "That entire abstinence from the use of ardent spirits, except for medicinal purposes, is a practice we should therefore rejoice to see adopted by the sober and conscientious part of community, as it would have, in our opinion, a powerful tendency, both to prevent and suppress the evil in question."
The second article states : "We will consider it our duty to pro- pagate these sentiments, and to discourage the evil practices re- ferred to."
This was all the pledge they had in this first society, and to which thirty-nine names of the leading men of the community were attached, headed by the Rev. Mr. Goodman.
In June, 1829, they made a little advance in their statements of the evils and cure of intemperance and pledged themselves that : " We will abstain from the use of distilled spirits, except as a medicine in case of bodily infirmity ; that we will not allow the use of them in our families nor provide them for the entertainment of our friends, nor for persons in our employment, and in all suitable ways we will dis- countenance the use of them in the community." This pledge was a great and radical change from the usual customs and practices of those times, and after forming such a pledge the question readily arises, how many signed such an instrument? The answer is as wonderful as is was good, just eighty, all leading and influential men of the community. Eighty heads of families (apparently) resolve, in the midst of all the old practices and customs, to that day, not to allow the use of these drinks, as such, in their homes, nor provide them for friends or guests. Eighty families in a farming community like Tor- ringford was a sweeping work with but few if any parallels in the country. But this was only the beginning for Torringford ; they invited speakers to address their society meetings, making them pub- lic, or for all to hear, and these speakers were of their own citizens, Griswold Woodward, Dr. Samuel B. Woodward, Rev. Mr. Arms of Wolcottville, and others, and also speakers from Norfolk, Hart- ford and many other places. They voted also, that the children of the several school districts should be encouraged to sign the pledge with the consent of their parents. The Rev. Mr. Goodman was ยท invited to "hold religious meetings at the several school houses of the place as often as consistent, for the purpose of diffusing information on the
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subject of temperance." In 1834, they resolved to offer the pledge to the youth of the several schools in the society, the result being that of securing a large number of names. At this place in the re- cords we discover the name of Dr. E. D. Hudson who at once, after settling in Torringford, entered into this work most heartily. The next year the society passed a vote to present the pledge to every person, not now a member, for signatures. This was making clean work of it ; and from this time meetings were held which were called monthly meetings; and delegates were frequently sent to the county meetings, while reports of the progress of the enterprise were frequently made at the Torringford meetings ; so that a lively interest was felt and continued from year to year. In these meetings it was a custom to call on those persons who were trying to reform as well as others, to report as to their success in fulfilling the pledge. There was one case as to whom there seems to have been some doubt, and when called to make report as to whether he had drank any during the past month, gave uniformly the answer, "No more than usual." In 1836, they discussed the duty of all temperance persons to sign the total abstinence pledge, and in 1839, the pledge was revised and made a little more definite in its terms and re-signed by two hundred and thirty persons, and under this banner they worked in the great cause some four or five years.
The next form that the work took in this region was the Wash- ington temperance society, about the days of the so called Wash- ingtonians, or reformed drunkards. The pledge of Torringford society states that " we pledge ourselves that we will not use, as a beverage, any spirituous or malt liquors, wine or cider." This pledge doubtless tried the faith of some and others went away backward to their own hurt, but the Torringford people went forward, perfectly willing to deny themselves if thereby good might be secured to others, and two hundred and fifty signed this total abstinence pledge. Under this new banner against wine and cider the strength and courage of the people were fully tested, and the victory was never fully proclaimed as triumphant, though but for just this specific agitation there might have been hundreds of drunkard's graves filled which now must re- main empty, forever.
In 1852, another clause was added to the pledge prohibitory of traffic in intoxicating drinks, since which time various temperance or- ganizations have been fostered and encouraged, more especially in Wolcottville, where there is now one society of the sons of temper- ance holding regular meetings.
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CHAPTER XVII.
SLAVERY AND ANTI-SLAVERY.
HE spirit and institution of African slavery were introduced to this town by the early settlers, who came from those parts where this system had been upheld and practiced nearly a century. The first slaves introduced into the colonies were sold from a Dutch vessel, which landed twenty at Jamestown in Virginia in 1620, and slavery soon came into existence in nearly every part of North America, and Indians were enslaved as well as negroes. The son of King Philip (Indian) was sold as a slave.
Slavery has existed more than three thousand years, but negro, or African slavery, as a distinctive class condition, came into existence about 1415, along the coasts of the Mediterranean sea ; and after that, grew into a traffic, of kidnapping and selling for gain. And even this trade began to decrease before the discovery of America, but after the discovery there arose a demand for this kind of slaves in the tropical climate of the new world, and the traffic revived and grew to the enormous proportions acknowledged by the history of the last century. Slavery existed in Mexico before the discovery by Columbus, but it was a very mild form compared with that after- wards practiced in the United States.
In 1553, negro slaves were first sold in England, and for one hundred years slavery and the slave trade were accepted in England almost without a voice of protest. The Quakers, who arose about 1660, made the first formidable opposition to the system and to this kind of commercial enterprise. The puritans, therefore, who came to America had scarcely thought of slavery as improper or wrong, either in regard to the master or the enslaved, although they enacted severe laws against stealing men.I Also the laws concerning children and of apprenticeship in England, and those enacted at first in the New England colonies were not far below, in severity, the laws after- ward made concerning slavery, and slavery at that day was but little
I " If any man stealeth a man or mankind, he shall be put to death."- Col. Rec., 1, 77.
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SLAVERY AND ANTI-SLAVERY.
more than an apprenticeship. Hence it was no great transition from apprenticeship to slavery ; and they both run well together more than one hundred years. It required no act to permit slavery in the colonies because it was thought to be an unquestioned right, if any one deemed it expedient or advantageous to exercise it.
The first act of the Connecticut court appears in 1660; "It is ordered by this court, that neither Indians nor negro servants shall be required to train, watch or ward, in this colony."2 The next law of the kind was made in 1677, and provided that Indians who were bound to service and ran away, when captured their masters might sell them to be " transported out of the colony." Thus gradually, without political purpose or forethought, slavery became a practical reality in the colony, so that in 1680, there were thirty persons held in servitude by it. And although increased thereafter, it was at a slow ratio and never attained any considerable proportions in the state. In 1790, there were 2,759 slaves ; the largest number ever attained ; at which time the state passed a law providing for gradual emancipa- tion, and in 1840 there were but seventeen left in the state.
The records of the first church in Torrington show that among others who united with the church in 1756, was Phebe, colored servant of Joel Thrall ; this person was probably a slave. After this another slave woman was in the town held by the wives of Dea. John Whiting and William and Matthew Grant. These women were sisters and their father, Mr. Foster of Meriden, gave this woman to them. In later years these families hired Jude Freeman to keep this woman by the year, and there was considerable talk about the propriety of turning the old woman "out to pasture " when she could do no more work. But she had a good home, for Jude Freeman was a noble man, though colored.
I [13.] If any child or children above sixteen years old and of sufficient understanding, shall curse or smite their natural father or mother, he or they shall be put to death, unless it can be sufficiently testified that the parents have been very unchristianly negligent in the education of such children, or so provoke them by extreme and cruel correction that they have been forced thereunto, to preserve themselves from death or maiming.
[14.] If a man have a stubborn and rebellious son of sufficient years and understanding, viz : sixteen years of age, which will not obey the voice of his father, and that when they have chastened him, will not hearken unto them, then may his father and mother, being his natural parents, lay hold on him and bring him to the magistrates assembled in court, and testify unto them that their son is stubborn and rebellious and will not obey their voice and chastisement, but lives in sundry notorious crimes, such a son shall be put to death
2 Col. Rec., I, 349.
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HISTORY OF TORRINGTON.
About 1787, Abijah Holbrook came from Massachusetts and settled in Torrington as a miller. He had two slaves which he after- wards made free according to the following paper ; liberty for so doing having been secured of the town authorities at the time ; the slaves being " about twenty-eight years old," and " desirous of being made free."
ABIJAH HOLBROOK'S LETTER OF EMANCIPATION.
Know all men by these presents that I, Abijah Holbrook of Tor- rington, in the county of Litchfield and state of Connecticut, being influenced by motives of humanity and benevolence, believing that all mankind by nature are entitled to equal liberty and freedom ; and whereas I the said Holbrook agreeable to the laws and customs of this state and the owner and possessor of two certain negroes which are of that class that are called slaves for life : viz. Jacob Prince a male negro, and Ginne a female, wife of said Jacob ; and whereas the said negroes to this time have served me with faithfulness and fidelity, and they being now in the prime and vigor of life, and appear to be well qualified as to understanding and economy to maintain and support themselves by their own industry, and they manifesting a great desire to be delivered from slavery and bondage :
I therefore the said Abijah Holbrook, do by these presents freely and absolutely emancipate the said Jacob and Ginne, and they are hereby discharged from all authority, title, claim, control and demand that I the said Holbrook now have or ever had in or unto the persons or services of them the said Jacob and Ginne, and they from and after the date hereof shall be entitled to their liberty and freedom, and to transact business for themselves, in their own names and for their own benefit and use.
To witness whereof I have hereunto set my hand and seal this 18th day of August A. D. 1798.
ABIJAH HOLBROOK.I
It has been said so many times, that a multitude have believed it, that the Connecticut people freed their slaves not because of motives of humanity but for financial reasons only. This paper is a clear refutation of this saying. These slaves, healthy and " in the prime and vigor of life," were worth, or would have been to Mr. Holbrook, one hundred and fifty dollars per year, for the succeeding twenty
I Land Record, vol. 6.
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SLAVERY AND ANTI-SLAVERY.
years, or a good three thousand dollars, above all costs. It is very evident to the fair minded, therefore, that what Mr. Holbrook says was strictly and religiously true, that, "influenced by motives of humanity and benevolence ; believing that all mankind are entitled to equal liberty and freedom," I " do emancipate the said Jacob and Ginne." By this emancipation paper Torrington was practically freed from slavery, but the spirit was left to do its work of darkness for years to come. As the terrible fire in the forests leaves only blackness and falling trees for years to come, so the touch of slavery in every land leaves nothing but blackness, and the falling of great men as sacrifices to the violated laws of an undying humanity.
ANTI-SLAVERY.
In England the Quakers, though few in numbers, continued to oppose slavery, though unsupported by other denominations or any leading public men until 1789, when Thomas Clarkson and William Wilberforce began their efforts for the suppression of the slave traffic.
The question had already become a topic of discussion and reli- gious sentiment in the American colonies, and some of these colo- nies remonstrated against the slave trade, but the mother country supporting it, they were powerless. The first societies formed in this country were abolition, and were not confined to the northern states. The first was organized in Pennsylvania in 1775, Benjamin Franklin, president. The New York society was formed in 1785, John Jay president and Alexander Hamilton his successor. Similar associations were also formed in Connecticut, Rhode Island, Delaware, Maryland and Virginia. The anti-slavery societies, was the second movement against slavery in the United States." These abolition societies continued gradually to multiply, and exerted a beneficial in- fluence through the country. In 1827, the general convention met in Baltimore, the capital of a slave state. To this convention dele- gates or communications were sent from the following abolition societies ; New York, Rhode Island, Pennsylvania with four branches, Tennessee, West Tennessee, Ohio, Massachusetts two branches, Maryland with five branches, Loudon county Virginia, North Caro- lina with forty branches, and Delaware.2
It will be seen by these statements that the sentiment, both politi-
' New American Cylcopedia, Wm. Jay's Miscellaneous Writings on Slavery.
2 Ibid.
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HISTORY OF TORRINGTON.
cal and religious, of the abolition of slavery, was received and propa- gated, more than fifty years, by nearly the whole country, and there was no voice against it; and no one dreamed that it could be a matter of heated discussion.
In 1828, a society was organized in Virginia, as an anti-abolition society, and this was the first formal opposition to abolition exhi- bited in the United States. These anti-abolition sentiments soon spread through the country, especially through the southern states, and became a political power. It is frequently said that the New England states rid themselves of slavery for financial reasons, and not otherwise. It should be remembered that the subject was dis- cussed only as a religious and moral subject more than fifty years, and that freely throughout the United States, in the pulpits and every- where, before it became a political or financial question in any defi- nite or general sense. Also the New England and some of the middle states had all provided for gradual emancipation before 1828, when it became a financial and hence a political question ; and this indicates clearly, that the motives were those of humanity and free- dom, as Mr. Holbrook of Torrington said in 1798, that the slaves were made free in these states. When this work of freedom was all completed in the north, but not in the south, then arose the ques- tion of the right to discuss the subject, because it had a political bearing ; and all the pro-slavery sentiment in the north grew up, or was made to grow, in the interest of a political party, and that party working preeminently for sectional interests, in the hope of the one single end of party success. This was the definite shape this sub- ject assumed about 1832. All sentiment in the north against free discussion was manufactured for this one end and has been continued for the same, by those who were in the secret of the managing power. Freedom, free discussion and free obedience to conscience, were the great objects for which all New England was settled, but now a de- mand for a radical change was made, which must if successful inevitably end all these objects, and subject the people to a worse tyranny than ever England thought of imposing.
In 1819-'20 the opponents of slavery made a strong resistance to the admission of Missouri to the Union as a slave state, and were defeated. This event was followed by a period of profound repose in regard to the whole subject. The publication, by Benjamin Lundy, a Quaker, of a small journal at Baltimore entitled Genius of Universal Emancipation, was almost the only visible sign of op-
.
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position to slavery until William Lloyd Garrison established The Liberator in Boston, January 1, 1831, that is, three years after the agitation began in the southern states, for the suppression of anti- slavery societies, (which were doing nothing) and the extension of slavery. On Jan. 1, 1832, the first anti-slavery society, on the basis of universal emancipation, was organized in Boston, by twelve men, Arnold Buffum, a Quaker, being president. The American Anti-Slavery Society was formed in Philadelphia in December 1833, Arthur Tappan being its first president. This society and its auxil- iaries expressly affirmed that congress had no right to abolish slavery in the slave states, and asked for no action on the part of the national government that had not, up to that time, been held to be constitu- tional by leading men of all parties in every portion of the country. They rejected all use of carnal weapons, and announced their weapons to be " such only as the moral opposition of purity to moral corruption, the destruction of error by the potency of truth, and the abolition of slavery by the spirit of repentance."
In opposition to the southern demand that all discussion should cease, and acquiescence to their wishes be granted, the anti-slavery societies began to multiply and send forth their publications.
Such is the simplest outline of historical facts to the time when Torrington began to take part in the subject of anti-slavery. Litch- field county, at the time, was a ruling county in the state, in several respects, and as anti-slavery principles took deepest root in the strongest minds as well as to find a lodgment in the lesser, a number of persons in the county were invited to meet in Wolcottville in January, 1837, for the purpose of organizing a county society.
When the friends of the cause began to look around for a place for the meeting of the convention, they found every church, public and private hall, closed against them, and heard whisperings of threat- nings against any who might have the noble daring to encounter the pro-slavery element of the village and of the town. At this juncture a barn was offered for the use of the convention, and it was promptly accepted, and fitted for the occasion.1 It was not the first time that strangers found the shelter in a barn, "because there was no room in the inn." In that barn the friends of impartial liberty and justice, gathered in goodly numbers ; some of them the most reliable and respectable citizens of Litchfield county. The barn
1 That barn has since been removed, refitted, and is now owned by Dr. Wood.
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was filled ; the floor, scaffolds, hay-mow and stables. It was an in- tense cold day in January, and there was much suffering from the severity of the weather. The convention was called to order, and Roger S. Mills of New Hartford, appointed chairman. The Rev. Daniel Coe of Winsted, offered prayer. After appointing a com- mittee to nominate permanent officers, the convention was addressed by the Rev. Nathaniel Colver, agent of the American society, and others. The county society was then organized and the following officers appointed : president, Roger S. Mills : vice presidents, Erastus Lyman of Goshen, Gen. Daniel B. Brinsmade of Washington, Gen. Uriel Tuttle of Torringford, and Jonathan Coe of Winsted ; secre- tary, Rev. R. M. Chipman of Harwinton ; treasurer, Dr. E. D. Hudson of Torringford. While thus peacefully engaged, though suffering with the cold, and counseling together for the relief of the oppressed and the elevation of humanity, a furious mob was collect- ing in the village, and elevating their courage for their deeds of violence by the intoxicating cup. A class of men from the adjoin- ing town, as well as from Torrington, had gathered for the very pur- pose of disturbing this meeting if it should attempt to exercise the liberties of religious and civil citizens. This mob, after parading the streets, making hideous and threatening noises, gathered around the barn, and by their deafening shouts, the blowing of horns and the ringing the alarm of fire by the bell of the Congregational church, and the display of brute force, broke up the meeting, which hastily took an adjournment. Then the old puritan spirit was manifested by the Torringford people, who offered the use of their meeting- house to the convention, and it repaired to that place, and continued the session two days. The opposition in Torringford though violent was undemonstrative for lack of the mob element and rum; and partially from the fact that the fury of the mob had run its race in Wolcottville. When the convention left the barn, the shouts, thumping of pans and kettles, and the furious ringing of the church bell, characterized pandemonium broken loose. When the people were leaving Wolcottville in their sleighs, the entire village seemed to be a bedlam. That good man, Dea. Ebenezer Rood, was set upon in his sleigh, to over turn him and frighten his horses. This excited his righteous indignation, and in a voice of defiance he shouted to them : " Rattle your pans, hoot and toot, ring your bells, you pesky fools, if it does you any good," then put his horses on a run and cleared himself from the gang.
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