USA > Rhode Island > Newport County > Newport > The story of the Jews of Newport; two and a half centuries of Judaism, 1658-1908 > Part 10
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The order of events is here interrupted by an unhappy incident, which has been the cause of much misunder- standing and misinterpretation.
The Jews of Newport desired to identify themselves with the city of Newport and the colony of Rhode Island not only in commercial enterprises but also in the duties and privileges of citizenship. To become a freeman or to be naturalized was the first aim of those
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HI PPED by the Grace of GOD, in good Order and well conditioned, by domandare. in and upon the good flys - calledthe
stally - - - - whereof is Matter, under God, for the present Voyage, Porta Pique
Jan 2 - -
- and new riding at Anchor in the Harbour of comfort
and by GOD's Grace bound for aJurnam
To jogatunity Aina Quarter barrell, light half to of one Time can'ty Jens Bey of Finques, & Greenty One Gallon Kiggedefault
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wie & m. L. it Somlinho
or to Their Allagas, he or they paying Freight for the faid Goods
- accustomed, Ju Witness whereofthe Matter or Purfer of the faid with Primagt and Average - hath affirmed unto Three Bill of Lading, all of this Tenor and Date; One of which Then Bills being accomplished, the other Stvo tofland void. And fo GOD fend the good to be defined Port in Safety Amm. Dated in
Facsimile of a Page of the Shipping Book of Aaron Lopez.
THE JEW IN THE COMMUNITY
who had come to these shores. Moses Lopez and James Lucena are but two of many examples.
"At that time", says one chronicler, "there was no statute in Rhode Island requiring one to profess Christianity before he could have the privileges of a freeman".10 In 1723, the British Parliament enacted that whenever any of His Majesty's subjects professing the Jewish religion should present themselves to take the oath of abjuration, the words "on the faith of a Christian", were to be omitted.11 The Naturalization Act of 1740, as far as the Jews were concerned, provided, "Whereas the following Words are contained in the latter part of the Oath of Abjuration, videlicet, "upon the true Faith of a Christian", And whereas the people professing the Jewish Religion may thereby be prevented from receiving the Benefit of this Act, Be it further enacted by the Authority aforesaid, That whenever any Person professing the Jewish Religion shall present himself to take said Oath of Abjuration in observance of this Act the Said Words 'upon the true faith of a Christian' shall be omitted out of the Said Oath in administering the same to such Person".12
Yet, when Aaron Lopez and Isaac Elizer, two of the foremost Jewish merchants of Newport applied for naturalizaion in 1762, though they based their application on the Act of Parliament in 1740, they were refused citizenship. At first the Superior Court referred the matter to the General Assembly. They in turn sent it back to the Court, which acted unfavorably on the application.13 This action of the Court was altogether
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contrary to the spirit of the colony and the laws govern- ing it.
The decision of the Superior Court read:
"The petition of Messrs. Aaron Lopez and Isaac Elizer, persons professing the Jewish religion, praying that they may be naturalized on an act of Parliament, made in the 13th year of his late Majesty's reign, George II, having been duly considered, and also the act of Parliament therein referred to; this Court are un- animously of opinion that the said act of Parliament was wisely designed for increasing the number of the inhabitants in the plantations, but this colony, being already so full of people that many of His Majesty's good subjects, born within the same have removed and settled in Nova Scotia and other places, cannot come within the intention of said act. Further, by the charter granted to this colony, it appears that the free and quiet enjoyment of the Christian religion and a desire of propagating the same were the principal views with which this colony was settled, and by a law made and passed in the year 1663, no person who does not profess the Christian religion can be admitted free of this colony. This court, therefore, unanimously dismiss this petition as wholly inconsistent with the first principles upon which the colony was founded and a law of the same now in force".14
According to the Act of Parliament, these two peti- tioners had full right to naturalization. It can be observed that the court construed the Act of Parliament to suit their own purpose. If the colony was founded
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as this court claimed for the sole "enjoyment of the Christian Religion", why was Abraham Campanal made a freeman in 1688? Why were Moses Lopez and James Lucena naturalized without question in 1753 and 1761, respectively? They too were Jews and confessed the Jewish faith openly. Besides, it is not probable that the colony of Rhode Island increased in numbers to such an extent within the year after 1761, when James Lucena was naturalized, that it could not accommodate any new citizens. Both Aaron Lopez and Isaac Elizer were already living in Newport as it was, and their natural- ization would not have increased the population, even as the refusal of their application did not decrease the population.
This court decision drew criticism even from contemporaries. Ezra Stiles who was present in court and was very much disturbed by this action wrote:
"The Court previous to handling the Naturalization Inatter, had sentenced criminals to gallows and pillary.
"And then the Jews were called up to hear their almost equally mortifying sentence of Judgement which dismissed their Petition for Naturalization. Whether this was designedly, or accidental in proceeding upon the Business of Court, I dont learn. But this I remark, that Providence seems to make everything to work for the mortification to the Jews to prevent their incorporating into any Nation; that thus they may continue a distinct people".15
We note at once, in Stiles, the attitude of the clergyman. The real reason for this unhappy incident,
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which seems to mar the beautiful picture of religious liberty and equality in Rhode Island since its inception, is best given by another historian of the colony.
Arnold in his History of the State of Rhode Island claims, probably correctly, "We know of but one cause that can explain all this, in a single word, party spirit". He ascribes it to the factional discord that existed between the Chief Justice and the Governor. Arnold continues his remarks by saying: "The charter of Rhode Island guaranteed, and the action of the colony uniformly secured, to all people perfect religious freedom". Because of this, he rightly condemns the decision of the Court, saying, "It subverts an act of Parliament, violates the spirit of the charter, enunciates principles never acted upon in the colony, and finally dismisses the case on a false issue".16 It has also been described elsewhere as simply "bad law".17
Aaron Lopez was not discouraged by this action. He continued his trade in Newport, benefiting the city with his enterprises as heretofore. To obtain his citizenship he removed temporarily to Massachusetts. There he was naturalized, October 15, 1762, in the Superior Court of Judicature of Taunton, as a resident from Swansea and Newport.18
Upon his return from Swansea as a naturalized citizen, Aaron Lopez continued his shipping business to practically all the colonies and to numerous foreign ports. On April 13, 1763, he, together with other Jews, again joined in a Spermaceti Candle Agreement like that made in 1761.19
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Newport's commercial and industrial prosperity grew daily. One can obtain the best view of the contribution of the Jews to this prosperity by an inspection of the shipping books of Aaron Lopez. Not all of the vessels set sail at the sole risk of Mr. Lopez. Many of his boats were sent to sea in partnership with other inerchants, Jewish and non-Jewish. Upon examination we find that the vessels of Lopez left Newport for Newfoundland, Baltimore, New York, Dartmouth, Surinam, Norwich, West India Islands, Jamaica, Philadelphia, North Carolina, Boston, Madeira, Lisbon, Gibraltar, The Jerseys, Savanna la mar, Gaspee, Cape Nicholas, the Coast of Africa, Georgia, Cape Francois, Amsterdam, and Curacao.20
The names of some of the vessals are interesting: Ship Jacob, Sloop Abigail, Brig Hannah, and other names like, Active, Cleopatra, Friendship, Betsey, Providence, Polly, Henry, Neptune, Cupid, Ann, Peace & Plenty, Sally, Eagle, Venus, Hope, and Humbird.21
Among the goods shipped to various colonies were: "New England rum, cordials, wheat, peas, oats, smoked salmon, boards, broad cloth, bearskin, rateen, sheeting, frying-pans, powder, nails, earthenware, pepper, coffee, tea, flax, hard soap, hats, plates, pewter basons, wood- axes, snuff, looking glasses, wine, mahogany, potatoes, different currencies, hay, sugar, cheese", and numerous other commodities from needles to riding carriages.2ยช
It is interesting to note that Newport exported to the West Indies: Live geese, horses and turkeys, codfish,
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white and red oak staves, water casks, besides various spermaceti oils, candles and soaps.
Great Britain received from Newport: Pig iron, copper, white oak mahogany, logwood, white, yellow and brown spermaceti oil.
Surinam, Curacao and Jamaica received: strained oil, casher fat, live sheep, smoked beef, onions, shad, canes, penknives, broad-cloth, thimbles, silver buckles, codfish, bass, mackerel, herring, staves and shingles, salt, tar, lamp oil, flax seed, spermaceti candles and other items too numerous to be repeated.23
Madeira, Lisbon, and Gibraltar were furnished from Newport with codfish, cocoa, bees-wax, pipe staves, oak- hoops, mahogany, logwood, Indian corn, rye, barley, oats, hay, tar, and spermaceti candles.24
Africa received: New England rum, Lisbon wine, Madeira wine, cordials, loaf sugar, brown sugar, molasses, vinegar, flour, peas, tar, pitch, turpentine, tobacco, coffee, chocolate, pork, beef, bread, potatoes, hard soap, tallow and powder.25
It is obvious that much of the exports of Newport had been brought to Newport from foreign shores. The ships that sailed to Europe, Africa, South America and the West Indies, brought back many kinds of merchandise which were sold either in the home colony or in the other English colonies in North America. Newport served as an export and an import clearing- house, and many of the Jews were its agents.
Among the imports to Newport by the Jewish merchants, seldom if ever were there slaves. We have
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met with no instances where the Jews of Newport traded in black slaves.
Newporters in general did not make extensive use of slave labor. Governor Cranston wrote to the British Board of Trade in England: "The inclination of our people in general is to employ white servants before Negroes".26 In the numerous advertisements in the contemporary newspapers, the offer to buy or sell slaves occurs rarely. The decline in the number of slaves was noticed early in the eighteenth century.27 and it is remarkable to note that during the census of 1774, at the time the community had reached the peak of its financial prosperity, among the entire Jewish population which included some of the wealthiest citizens in town, there were but 30 servants recorded, and among these many white ones.28 Many of the Jewish people specifically stipulated that after their death their servants (slaves) were to be set free. In some instances bequests of money were made to these servants so as to enable them to fend for themselves.29
The extent of Lopez's commercial enterprises may be estimated from the fact that among the 445 letters, sailing orders, invoices, bills of lading and trading agreements pertaining to Rhode Island commerce between 1726 and 1774, published by the Massachusetts Hitorical Society, 225 relate directly to Aaron Lopez.
In their business dealings, the Jewish merchants and manufacturers were exact and punctilious. This secured the high regard and respect for the Jew from his Christian neighbors.
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In a eulogy on the death of Mrs. Rivera, "A Christian" in a Newport newspaper, referring to Mr. Rivera wrote: "Jacob Rodrigues Rivera of the Jewish Religion, was an eminent merchant in Newport, Rhode Island, and long and very much respected for his integrity and benevolence. In course of events he failed in business, and took the benefit of the insolvent, or bankrupt act, and obtained the customary certificate from his creditors. He again entered into business, and in the course of years, became once more a man of property, but could not remain easy until he paid all his former creditors the utmost farthing".30
The story goes that, after Jacob Rodrigues Rivera had regained some of his wealth, he arranged a banquet to which he invited all his former creditors. When all were seated at the banquet table and had removed the napkins from the plates, they found a check for the amount of their debts, together with interest on the money for the entire time.
It was this and other incidents of like character that called forth the remark of another observer, "The Jews and Christians who lived here side by side cultivated the most friendly relations, and prospered and grew rich together".31 The Christian eulogist alluded to above continues: "It is to the honor of our country that a zealous and conscientious Jew, and an equally conscien- tious Christian should retain for each other a boundless confidence and mutual respect". He concludes : "Re- flecting on the excellent character and benevolent conduct of these worthy gentlemen of the Hebrew
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may we not be allowed to use the words of that Divine Jew, who said to his followers, 'Go and do so likewise' " 32
The Jews of Newport, well as they served the colony in its trade and manufactures, contributed also to the developement of its art. The City of Newport and all America are indebted to the Jewish pioneers of pre- Revolutionary days for their encouragement of Gilbert Stuart, the celebrated painter. Stuart was born near Newport, December 3, 1755. He possessed the latent ability to paint and to paint well. This gift was early recognized by the Newport Jews, many of whom were patrons of art. The genius of Stuart was early exhibited in portraits of some of the eminent Jews of Newport, especially of the family of Lopez. 33
The Jews participated in the social life of the com- munity through various organizations, especially in the Masonic Lodge. Clubs and societies were much in vogue in eighteenth century Newport. We have followed the organization of the Philosophical Society and the Redwood Library. In 1752 Newport saw the formation of a new organization, "The Fellowship Club".34 Other similar groups sprang up at the same time, but by far the most important was the Masonic Lodge.
The record relating to the Jews in Newport in 1658 speaks of granting "the degree of Maconrie", to Abraham Moses. It is now accepted amongst historians of the Masonic Order that the craft and rites of Masonry were introduced in America by the fifteen Jewish families who arrived in Newport in 1658.35 Just as
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Warden; David Lopez, Junior Warden; and Solomon Aaron Myers, Deacon.47 Mr. Hays held many other high offices in the Order in this and other states.
To complete the picture of the Jew in the community, it remains to be said that, closely associated as they were with the social, cultural, and economic life of their non- Jewish neighbors in the city, they also organized their own societies. In 1761 some of the leading Jews in town organized what may be considered the first Jewish Men's Club in America. This organization was solely for social purposes. The discussion of synagogue affairs at any of the gatherings of the club was prohibited and was actually punishable according to the rules and regula- tions of the by-laws. Though every member of it can be identified as having been amongst the first members and builders of the synagogue, the club had no express connection with the Congregation. Meeting nights were Wednesdays during the winter months beginning in the afternoon at five o'clock. The procedure at the meet- ings and social hours is revealed by a copy of the rules : First. - The club is to be held every Wednesday evening during the winter season. The members to be nine in number; and by the majority of votes a chairman to be elected to serve one month only.
"Second. - After one month, or four club nights, a new chairman to be elected in the manner aforesaid.
"Third. - No person to be admitted as a member of said club without approbation of the members.
"Fourth. - Each of the members shall have liberty to invite his friends to the club, well understood, one at a time only.
"Fifth - The hours of the club to be from 5 to 10, in the manner following: From 5 to 8 each member is at liberty to divert
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at cards, and in order to avoid the name of a gaming club, the following restrictions shall be strictly observed viz: That no member shall presume or offer to play for more than twenty shillings at whist, picquet or any other game besides his club; on proof of gaming for any more, the member or members so offending shall pay the value of four bottles good wines for the use and benefit of the ensuing club night. "Sixth. - At eight of the clock the supper (if ready) to be brought in. At ten the club to be adjusted and paid, and no cards or any other game shall be allowed after supper.
"Seventh. - After supper if any of the members have any motion to make relating to the club he must wait till the chairman has just drank some loyal toast.
"Eighth. - That none of the members shall .... during conversation relating to Synagogue affairs, on the forfeit of the value of four bottles good wine for the use as aforesaid. "Ninth. - If any of the members should behave unruly, curse, swear or offer fight, the chairman shall levy such fine as he sees fit, not exceeding, for each offence, four bottles good wine for the use aforesaid.
"Tenth. - If any of the members happen to be sick or absent, by acquainting Mr. Myer with the same, shall be exempt from paying anything towards the club, but if no notice given as aforesaid, shall pay his quota of the supper only.
"Eleventh. - If any of the members does not meet at club nights, and can't offer sufficient reason for so doing, the chairman with the members shall determine if he or they are to pay the proportion of the whole club, or the quota of supper only. "Twelfth. - If any of the members neglect coming to club three nights successively without being sick or absent, shall be deemed unwilling, consequently his name shall be erased from the list, not to be admitted during the season without the consent of the chairman and all the members.
"Thirteenth. - Every member after signing the articles, and not willing afterwards to conform to the same, his or their names
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shall be erased out of the list, and no more to be admitted during the season.
"In witness whereof the members of said club have signed their respective names the day and year above written.
Moses Lopez Moses Levy
Isaac Polock
Issacher Polock
Jacob Isaacs
Naph't Hart, Jr.
Abr'm Sarzedas
Jacob Rods. Rivera.
Nap't Hart.
"Fourteenth. - At a club held the 16th day of December, 1761, it is resolved and agreed by the chairman and the majority of all the members that these articles be inserted amongst the rules of said club, viz:
"That in case the chairman is not at the club, the secretary, for the time being, shall take his place, and the same obedience shall be paid him as if the chairman was present, and to be invested with equal authority. As also the said secretary is hereby empowered to nominate with the concur- rence of the members then present, a secretary to supply his place for the time being; and that every month a secretary shall be elected in the same manner and form as the chairman is elected".
In such manner lived the Jews of the eighteenth century community of Newport. Their lives were meaningful and not empty. They had identified them- selves with important movements in town. Above all, they had devoted themselves to the cultivation of Jewish religious life which they esteemed highly and practiced fruitfully, while joining with their neighbors without prejudice or hindrance, always mindful of their special Jewish duties and privileges.
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CHAPTER IX UPROAR, DISPERSION AND DECLINE
The peace and serenity of Newport, and with it the city's economic prosperity, were interrupted by what proved to be the decisive event in the history of the colonies - - the American Revolution. The American Revolution was not a sudden occurrence. Its coming had been anticipated by many enactments of the British Parliament and of the Colonial Governments. The British Parliament as early as the 17th century passed Navigation Acts,1 which attempted to control American commerce in its foreign as well as in its intercolonial aspects. "Taxation without Representation" was a phrase well-known long before the blood shed at Lexington was to free the colonies from the British yoke and ultimately lead to independence.
Yet all this did not prevent the city of Newport from becoming one of the most thriving cities of the time. On the eve of the Revolution, the prediction that Newport would become the metropolis of the New World was being realized. Beside the various oil and sugar refineries, candle and furniture factories, distil- leries, breweries, ropewalks and other factories in the city, from five to six hundred vessels traded from this
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port.2 Of these about 200 engaged in foreign trade, riding the seven seas of the world and reaching ports in all known parts of the globe. Over 200 vessels were engaged in coastwise and intercolonial commerce. Newport was a clearing house of all products consumed in the colonies; and in many foreign countries Newport products were indispensable.
By 1770 six religious denominations in Newport claimed ten houses of worship, some of which were among the most beautiful buildings in the colony. The various religious institutions prospered spiritually and financially. A library, a newspaper, bookshops, and a number of fraternal, social and educational organizations were flourishing. The beauty of the surroundings caused Newport to be styled "the Garden of America", and attracted to its shores each summer numerous wealthy inhabitants of the Southern colonies and the West Indies. Extensive commerce invited visitors from abroad and caused many families from the West Indies and Europe to take up their permanent residence in the town. Amongst them were men of learning and refine- ment.
On the eve of the Revolution, the city boasted a population of 11,000, amongst whom were some of the most educated and refined people in the country, "celebrated for their hospitality to strangers, and extremely genteel and courtly in manners". A visitor was surprised to find "the whole mass of society much better informed in general literature, than any", he has, "met in any part of the world".3
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Abraham Touro as a child during the Revolution.
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UPROAR, DISPERSION AND DECLINE
It is therefore not surprising that, contemplating the loss through the aggressive policy of Great Britain of all the liberty and happiness they enjoyed in this colony, the people in their first impulse turned to God. In 1774 the General Assembly resolved, "Whereas the Supreme Being, upon account of our manifold sins, may have permitted the present invasions of American liberty, and every public evil with which we are threatened, it is therefore voted and resolved that Thursday, the thirtieth day of this instant June be set apart as a day of public fasting, prayer and supplication, throughout this colony, to beseech Almighty God to grant sincere repentance; to avert threatened judgement from us, and restore us to the full enjoyment of our rights and privileges".4
The Day of Public Fasting and Prayer was solemnly observed by all congregations in Newport, including the Congregation Yeshuat Israel. The congregation of the Church of England heard Mr. Bisset the minister preach a "high Tory Sermon inveighing (by allusions) against Boston and New England as a turbulent ungoverned people". All other congregations were heartily in favor of the cause of liberty.5
The General Assembly of Rhode Island was not content with lip service. The same Assembly that resolved that each and everyone should fast and pray for liberty also resolved at the same time "Whereas the inhabitants of America also generally engaged in the preservation of their own right and liberties, among which that of personal freedom must be considered as the greatest; as those who are desirous of enjoying all
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