USA > New York > Steuben County > Bath > The official records of the centennial celebration, Bath, Steuben County, New York, June 4, 6, and 7, 1893 > Part 6
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But there lived a man in Prince William county, in the State of Vir- ginia, whose name was William Helm. Mr. Helm was a noted sportsman, a veritable prodigal, and an unquestionable spendthrift ; but more than
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all, he was a slave-holder. Sometimes in his sporting amusements Mr. Helm was a great loser. On one occasion he was playing cards with a Mr. Graham. During the game, betting ran high, even as high as $2,700, and Captain Helm was the loser. On another occasion, at a horse race, he bet $10,000 on his favorite horse, " Mark Anthony," and again lost.
These repeated failures had a tendency to open the eyes of Mr. Helm to his extreme extravagance, and he resolved to seek for himself and fami- ly a new home in a new country. He had heard much of the famous "Genesee Country," and he resolved to see it ; which resolution he short- ly thereafter put into effect and came to the " Pine Valley." He sojourned here for about three weeks, and then returned to Virginia, in good health and much delighted with the country which was to be his future home.
Shortly after his return to Virginia, preparations were made for the change of homes. The large plantation, on which were raised many of the luxuries of life, and all his chattels, except his slaves, were sold. All things being ready for the journey, the poor slaves are given a short time in which to bid their friends "good-by." Oh! who can describe the sad- ness which existed among them as they went from one plantation to an- other to bid their fellow-slaves a final farewell. Melancholy, mis- ery and distress might have been read on every face. Hope was their only consolation in their deplorable condition. O, hope ! O, gift of God ! O, divine torch which comes to clear up darkness ! how necessary art thou to the enslaved ! O, pillar of fire ! at the same time so obscure and so luminous, of what importance is it, that thou shouldst always direct the camp of the Lord, and the tabernacle and the tents of the slave, through all the perils of the desert ! These people thought it a very hard thing to be taken from their homes and carried to the "wilds of New York."
Some of them knew the pangs of being separated from loving and dear mothers and fathers. Mothers and fathers knew what it was to have their children taken away from them, for parental and filial love united them in one common bond, even though they were slaves. Humbolt's story of the "Mother Rock" clearly and explicitly illustrates this fact. Amidst great emotion, shedding of tears and the offering of prayers for Providential protection, they started on their journey.
Upon their arrival in this state they went to Sodus Bay, bought land and commenced to farm. This was about the year 1800. They remained at Sodus about three years, when Captain Helm became dissatisfied, sold out and came to Bath. This was in the year 1803. Upon his arrival here Captain Helm bought several farms and placed his slaves upon them, and attempted to cultivate them by means of their labor, but it was a failure. Some of his slaves ran away, others the sheriff seized for his debts, and finally his whole estate was closed out, and he died a pauper in 1825 or 1826.
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I have resorted to almost every possible means to ascertain the names of those who were brought here as slaves, and of those who brought them. After much research I have obtained the following names and information connected with them :
In the year 1803, Captain William Helm came to Bath and brought the following named slaves with him : Moses and Frances Alexander, King Thomas, Edward and Frances Watkins, Harry Lucas, Daniel Cooper, Harry Jarvis, Edward Tapkin, Austin Stewart, Stephen Alexander, Jack Brown and Edward Diggings. It is known that Captain Helm brought with him more slaves than we have named here, but their names have been consigned to oblivion, and it seems impossible to resurrect them. Some of the old residents say he brought about one hundred, and others say probably not more than fifty.
Some of Mr. Helm's slaves, after their emancipation, accumulated some property. Simon Watkins, "Bath's City Mayor," did quite an extensive business here and enjoyed the implicit confidence of this community, and even of the governor of the state. He was more popular among his constituents than any other colored man of the community in his day.
Daniel Cooper, another ex-slave, attempted the purchase of a tract of land on Bonny Hill, but before it was paid for he died, leaving a widow, Mrs. Phoebe Cooper, and two daughters, the late Mrs. R. T. Henry and Mrs. Eliza Bryant, who died on the 1st day of April, 1893. Mrs. Cooper was a valetudinarian at the time of the death of her husband. Mrs. Henry was weakly constituted, and hence the burden of the support of the family fell upon Mrs. Bryant, who, of course, was not able to support it and fin- ish paying for the land, so the land went back to its original owner.
Thomas Watkins was another ex-slave of Captain Helm. His descend- ants are, Mrs. Mary Nelson and "Aunt" Sophia Wilson. Mrs. Nelson's vocation has been that of a laundress, while Mrs. Wilson has followed that of a caterer. She is known throughout Western New York and Northern Pennsylvania for her ability in her chosen vocation, and has been sent for from far and near to get up wedding dinners and party suppers.
Harry Lucas was also one of Captain Helm's slaves. His descendants are, Marcus Lucas, of Corning, and Harvey P. Lucas, who died in Butte City, Montana, on the 19th of November, 1891, and Mrs. Emeline Story, the proficient caterer of the Read House, in this village.
The descendants of Harry Jarvis are, Selah Jarvis, who died very sud- denly, January 17th, 1879, William H. Jarvis, the soldier, who enlisted when he was but thirteen years old, in the 38th regiment, United States Volunteers, and his brother James.
Dugald Cameron was the owner of Edward Dorsey and Phoebe Cooper. After he obtained his freedom, Mr. Dorsey accumulated a good deal of real
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estate, and it is said he died a wealthy man. His descendants are, Henry, Edward, Daniel and Garret Dorsey.
Major Thornton came to Bath about the year 1803, and brought with him Jerry Diggs, Lucinda Lucas, Jennie Cooper and Jeremiah Butler. Their descendants, if they had any, cannot be found. John Fitzhugh came to Bath in 1803, and brought with him a man named George Alexander. The following were slaves, but their owners cannot be learned with cer- tainty : Aaron and Mitta Butcher, Juba and Mima Butler, Robert Labor, John Crook, William and Nancy Tolliver. The Tolliver family took its name from the white family of Taliaferro, which is pronounced Tolliver.
The census of 1890 shows that there were 138 colored people in Bath at that time. Of that number there are twenty-five families who own or are buying homes. Some of them are very valuable and are in good localities.
Our present church was organized about the year 1838 or 1839, by Rev. John Tapkin, who used to walk from Canandaigua, Elmira, Owego and Binghamton here to preach. Those were the days which tried men's souls. Not only did he preach the gospel, but he helped fugitive slaves to find their way into Canada. Among the early pastors who have served this church may be mentioned Rev. J. A. Logan, who rose to the Bishopric ; Rt. Rev. J. P. Thompson, D. D., as general superintendent, who is our present Bishop, and lives in Newburgh, N. Y .; Rev. John Thomas, of Au- burn, N. Y., "whom to know is to love ;" Rev. M. H. Ross, of Elmira, N. Y., and Rev. C. A. Smith, of Binghamton, N. Y.
From various causes, the interest the public had in our church when the present incumbent took charge of it, three years ago the 21st of this month (June), was at its minimum. I found here at that time but two per- sons who would acknowledge themselves members of the church, very few friends for it, and no Sunday School whatever. There was not any- thing in the situation to encourage a young man in the ministry. I was just from Southport, N. C., where I was accustomed to seeing from 300 to 450 people in church two times each Sunday, and a Sunday School with 300 happy boys and girls, who were anxious to find out the ways of God through His Holy Bible, with 45 teachers to explain the same to them each Sabbath afternoon ; and then to be placed here with a people much dis- couraged and dissatisfied with the management of the connection to which I belonged, I found the situation very discouraging. But I went to work, by the help of God, to bring peace out of confusion, if it were possible that such could be done. I saw that public sentiment was against the church, the people so much disgusted with the deportment of some of my predecessors that they were trying to get the church from under the man- agement of the connection, and discord and confusion abounded every- where. No man ever had to work harder than I did at that time. I
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attempted to hold revival meetings, hoping by that means to bring the peo- ple together, but it was a failure. A few would come, take the back seats, and laugh me to scorn. No man's pen can describe the many bitter tears shed and prayers then made by myself for the restitution of peace in the church.
I next turned my attention to the Sunday School, and attempted to re- organize it, but before I could effect any real good the annual Conference met at Saratoga Springs, September 10, 1890, and I went away to the Con- ference. Conference adjourned on the 15th, and, as I had been returned to the charge at Bath, I started immediately for my work. After the arrangements for my salary were made, I resumed the work of organizing the Sunday School. One meeting after another was called, but it seemed that all attempts to effect an organization were destined to be a failure. This was very grievous to me. Then I set out on a campaign through the town, to solicit the attendance of parents and children, showing the neces- sity of parents attending Sunday School, and the influence they would thus have in shaping the destiny of the rising generation, and saving them from the predominant influences of the saloons and other places of degra- dation.
On the 17th of October a few of us came together to consider the mat- ter, and the organization was consummated. But another mistake was made. One was elected superintendent who was not able to adequately fill the place. Many of those who started with us in the organization dropped out, some of the children began to stay at home, and the situation was very discouraging. Things seemed to go on "from bad to worse," until I had the burden of the whole affair on my shoulders. Many times have I gone to the Sunday School and no one else came ; but, as you know, I continued to hold meetings and to talk Sunday School from the pulpit, and to-day we have enrolled twenty-three scholars, every one of whom are quite good Sunday School workers. I earnestly hope that you, my colla- borators, will keep this branch of the church of God alive, for on it her future depends.
As for the congregation, we had almost none. Our congregation was very small at all times, and there appeared to be a general dissatisfaction everywhere. No one for a while seemed willing to do anything for the support of the church. Almost all the singing, and public praying, and the lifting of collections, were left entirely to the pastor to do, which made the work very burdensome, and the financial part very embarrassing.
I went to work the best I knew how under the conditions, and soon there was a change in affairs. Many who had said that they would not aid us any more changed to be our friends, and the few who had not for- saken us became enthused with new life, and the church soon threw off that old lethargy which had hung over it for such a long time, and went
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to work ; and now we have a membership of fifteen, and a large congre- gation, so much so that the present church edifice is far inadequate for its use. On any special occasion it is filled to overflowing, and oftentimes many are compelled to leave for want of room.
The influence which the church has had in shaping the future of the young to make them peaceable, law-abiding citizens, cannot be estimated. Her uncompromising opposition to the deplorable things, such as the sa- loons, which have sought and even obtained a place in our town ; her un- swerving aim to build up Christian character ; her opposition to vice and immorality and the general influence which she has used for the up-build- ing of all that is right, pure, healthy and good, have long been felt.
As the oriental church was an important factor and force for good to the people of the East, to enlighten them in the ways of God, to save them from the miserable thraldom of idolatry, from barbarian plunder and slaughter, their children from deplorable habits of degradation, and to set an inestimable value on human life-so the modern church is to perpetuate those principles which have been committed to her trust by the fathers ; to build up moral character and virtue, and to help shape the destiny of the rising generation.
The Church must grope her way into the alleys, courts and purlieus of the city, and up the broken staircase, and into the bar-room, and beside the loathsome sufferer. She must go down into the pit with the miner, into the forecastle with the sailor, into the tent with the soldier, into the shop with the mechanic, into the factory with the opperative, into the field with the farmer, into the counting-room with the merchant. Like the air, the Church must pass equally over all surfaces of society ; like the sea, flow into every nook of the shore-line of humanity ; and, like the sun, shine on things foul and low, as well as fair and high ; for she was organ- ized, commissioned and equipped for the moral renovation of the world. The Church must continue to do its work until " the world is filled with the knowledge of the glory of the Lord, as the waters cover the sea." *
* The Rev. Mr. Swain, at the request of some leading citizens, dwelt in this sermon at some length upon the present outlook of the negroes in the South. It is to be regretted that the demands upon our space prevent the publication of this portion of the discourse, containing, as it does, many original and valuable suggestions. We have had to confine our selections to matters of purely local interest .- ED.
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THE CHURCH IN THE COMMUNITY.
ADDRESS BY L. D. MILLER, PH. D., PRINCIPAL OF HAVERLING FREE ACADEMY.
SUNDAY, JUNE 4, 1893.
Delivered at a Mass Meeting at the Casino.
When a bountiful harvest has been gathered, thousands of millions of bushels, it may be, of wheat and corn and oats and barley and rye, when the garners of a nation are full of the fruits of the earth which only Mother Nature in her best of moods can give, if one should inquire for the cause that has produced all this munificence, for the cause that has pro- duced all this abundance to feed the hundreds of millions of people upon the surface of the globe, he would find it difficult to name it ; he would be told that perpetual sunshine would produce only a Sahara ; he would be told that perpetual rain, so absolutely necessary to the growth of vegeta- tion, would produce only barrenness ; he would be told that a fertile soil, however fertile, unaided by other influences, would produce little, or if it produced, the product would be only thorns and briars ; he would be told, if he assigned only one cause, that the work of the husbandman, unassisted by other causes, would produce only that " hope deferred that maketh the heart sick." And so when a civilization, beginning a hundred years ago in an unbroken forest, produces wealth and prosperity such as smile in this valley, when it produces a deep religious feeling and a high Christian character, when it produces an intelligence that embraces the world, and education, and refinement, and culture, and all the arts that go to beautify and make up the highest civilization, when it refines and cultivates and purifies the home-the man who assumed to assign any one reason for all this would be mistaken.
The influences which produced the civilization that we contemplate to-night, the civilization which appears in this audience, the civilization which we see all around us, among these hills and in this valley, has been produced by more causes than one ; and yet it is fit, it is proper during this
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week when many causes will be spoken of, that that one cause which per- haps more than any other has produced this high state of civilization, this wide-spread fear of God, this wide-spread honor of man, this intelligence and purity in the home life, should be spoken of, and that cause I mention as the Christian Church.
The four corner stones of human society are the family, the school, the Church and the State. Many other organizations there are that help in this great work, and I would not speak ill or speak derogatorily of any of them. Many other organizations there are that do great work, but I think I am safe in taking the four corners for the family, the school, the Church and the State ; and each of these in its influence on the others is both a cause and an effect. Good homes produce good schools ; good schools produce good homes ; good schools and good homes produce good churches ; and good churches produce good schools and good homes ; and good homes and good schools and good churches produce a good State, for the State is no more nor less that the tree-top which grows out of the roots and the trunk below it.
The first way in which I shall speak of the Church as having this marked influence (and when I use the word Church I mean all the churches repre- sented in this town and any others that have in view the elevation of man and the glory of God), the first I call attention to is the influence of the Church in making the good family, in protecting the family, in elevating the family. The very foundation of all that is good in this world is laid in the homes as they are scattered through this valley, as they exist among these hills and other valleys in this town. And this is done very largely by the influence of the Church upon women. It has been sneeringly said that "our modern churches are institutions for women." The charge is false, but if true it would be an honor rather than a reproach to them. There is no other influence in this world that tends so much to make a good home as a well educated, sensible, Christian woman ; and if the churches did nothing else than educate our daughters, our wives, our sisters, our mothers, and they in turn educated us, society would be elevated in consequence, as it has been elevated by this process of education going on for so many years. The home has been protected by the Church because it has pro- tected it from that evil which would come in and separate husbands and wives. The position of the Church against divorce, the position of the Church against those isms that would break up our homes, making indis- soluble, except for the greatest cause, the marriage tie, is a position that has produced the best consequences. I am not surprised that the Greek civili- zation failed ; I am not surprised that the Roman civilization failed. They educated their sons, they neglected their daughters ; and until the great Constantine forbade it, divorce was almost as common as people's desires ; and it has not been until within the last three hundred and fifty years,
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since the council of Trent, that the position of the Church, on the ques- tion of marriage, has been such as to make it certain that the Church is forever against, for any but the greatest cause, the dissolution of the mar- riage tie. Woman was emancipated by Christianity. It was fit and pro- per that Mary Magdalene should be first at the sepulcher. It was fit and proper that she should be there with other women. It was fit and proper that she should wash the Savior's feet with her tears, and wipe them with the hairs of her head, because for women Christianity and the Church have wrought out a salvation both temporal and eternal.
The second thing that I would mention as being an influence of the Church which has done a great deal for our civilization, which everywhere does a great deal for civilization, is its position in preserving the sanctity of the Christian Sabbath. Why is it that our streets are so quiet? Why is it that so large a percentage of our population resort every Sabbath to these churches for instruction? Why is it that the children are gathered in the Sunday School, and that recreation and games are not seen on the streets of a Christian Sabbath ? It is because there is a great organized army of fifteen hundred members who are against it, and not only fifteen hundred communicants, but the brothers and fathers of many more, mak- ing probably a force of 2,500, and may be 3,000, who are in favor of order and law, and the proper observance of the Christian Sabbath. The attacks on the Christian Sabbath are very covert. One proposition may be to open this, another proposition is to open that, another proposition is to open something else. I am reminded, by these attacks, of the covert way in which a pestilence comes down upon the people. In 1853, in the city of New Orleans, it was whispered about by those who were informed that here and there were cases of yellow fever, though the whole surface of the city was as smooth and gay as though nothing had happened. Every day newspapers were published, business was going on, the theaters were open, all things were as usual. The next day there were more deaths, and so on until the numbers ran up to ten, to fifteen, to twenty, to twenty-five, to thirty, to thirty-five a day, and then there began to be a panic ; and the death rate went up to fifty, to seventy-five, to 100, to 200, to 300, until the population of the city was almost one-third taken. At first no attention was paid to it, but as the fever became a great epidemic, people started- those who were able to leave the city, left it in flight. Who remained ? The representatives of the churches stayed there by those sick beds, and to their honor be it said, a great many others remained there. But a great many of the representatives of all churches stayed there and nursed the sick and gave their lives to help those who were unable to help themselves.
Now I say error in regard to Sabbath desecration creeps in among us just as that fever crept into that population, and it was only when the fever
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became epidemic, when its ravages became terrible, that they saw it. So these little covert attacks on the Christian Sabbath come so secretly, come so quietly, that they are scarcely seen, and yet their effects, if they are not met, will be as dire in the moral world as these epidemics are in the physi- cal world. And in this time in our history, in this Centennial year of our own town, and this four hundredth year of the discovery of our continent, comes a proposition from a great city to break down the walls of the Sab- bath ; and it well becomes the Churches to lift up their voices against it. It is not merely what will happen in Chicago in the year 1893 that we fear, but it is that influence which will be shed over this great nation ; it is the influence that will be shed upon the young for the next thirty-five or forty years, unless a protest is raised that shall be heard, unless an influence shall be brought to bear that will tell against this attempted desecration.
Another influence to which I would call attention as being something that the Churches have done for this and are doing for all communities, is that the Church is a great educational force. I remember, and you remem- ber, that the oldest college in this country is named after the Christian minister, John Harvard. You remember how, in the early history of our country, almost the first thing that men, Christian men, in every com- munity would do was, not merely to establish churches, but to plant schools ; and the school and the Church have gone on side by side during all the periods of our history, and the triumphs which have been won for the one have been triumphs also for the other ; and learning and religion, purity and elevation of thought, have been going on and are going on, hand in hand, the churches supported to a large extent by the schools, and the schools supported by the churches.
Another influence of the Church is as a great organized force always in favor of law and order. By an organized force it is well to remember what we mean. An organized force is always a tremendous power. There is a great deal of strength in organization ; there is a great deal of weak- ness in disorganization.
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