Monday, January 18, 2010

MLK Day Remembrance Day of Service In Harwich

The Town of Harwich
No Place for Hate Committee of Harwich

Celebrates Rev., Dr. Martin Luther King, Jr. Day

Harwich Town Hall
January 18th, 2010
Our Program
Musical Talent:
Jennifer Stratton, Don Bolvin,
John Dickson, and Diana Di Gioia      

John Bangert, Ed Mc Manus
Flag Ceremony:   
Harwich Boy Scout Troop 76
Pledge of Allegiance
Reading # 1:     Jane Texeira Henry
Interlude: Jennifer Stratton & Don Bolvin
Reading # 2:     Pamela Lloyd Baker  
Public Sharing: Anyone (under 2 minutes)
Closing Song: Diana Di Gioia
Silent or Expressed Prayers

Local Cape Cod Haiti Relief Efforts    

The Haiti Project
Ø Ben Berry,  NRHS
Ø (774) 722-2745

Hearts for Haiti

Ø Julie Bangert, Beth Lagg & Sophia Gianniotis

Ø (508) 360-1160

Saint Rock Haiti Foundation
Ø Kumara  Sidhartha, MD / Emerald Physicians Group
Ø 508 778-4777

Martin Luther King
Life, let me be aware of the treasure that you are.
Let me learn from you, savor you, bless you,
before you depart.

Let me not pass by in quest of some rare
and perfect tomorrow.
Let me hold you while I may,
for it will not always be so.

One day I shall dig my fingers into the earth,
or bury my face in the pillow,
or stretch myself taut,
or raise my hands to the sky,
and want more than all the world,
your return.

Choose life and only that,
and always at whatever risk....
To let life leak out,
to let it wear away by the mere passage of time,
to withhold giving it and spending it,
is to  choose --  nothing.

My real purpose is to discover the creator within me and reveal him to those I meet.
I just want to be there in love and justice and in truth and in commitment to others, so that we can make of this old world - a new world.

Martin Luther King, Jr.

You faced injustice, hate and strife.
You fought for what should be.
You risked and finally gave your life,
So others could be free.
You could have hated, but you chose
To love and understand,
Rejecting violence to oppose
An evil in our land.
You'd not inflame, but still inspire,
With hope that wouldn't yield.
You called for boycotts, not for fire,
With faith your only shield.
You marched in protest for the poor
Of every shade and hue.
So many hardships you'd endure
For those who needed you.
You stirred a nation's heart and mind;
Your message still is clear:
That color's not how we're defined.
Your memories always near.
Each year your birth's a holiday.
The nation honors you,
And wonders when we'll see the day
Your dream at last comes true.

Words and Music by Diana Di Gioia Copyright 2010


I am free to make it better                                               
I am free to let it flow                                                         
To put all my skill and heart in this community I know                 
I can wait for them to fix it                                            
I can wait for times to change                                                         
If I don’t work to make it better now                                       
I help keep things the same                                                            

Things couldn’t feel more broken 
We couldn’t be more scared  
Tho’ we search for deeper meaning  
We’re confounded by despair   
We can see the web is breaking   
That has woven all in place  
Will our earth be another lifeless marble 
Spinning through space? 


They’re using every strategy
To split us from each other
The Queer who is your Sister
The Immigrant my Brother
To keep us all distracted from
The ways we are the same
When power is the motive
Life and death becomes a game


What if everything I did made a difference?  
What if compromise was just a lie?  
If there’s a third way, a fourth way, a better way  
That we hadn’t thought to try?  
What if each of us holds a fragment   
Of the change we want to see?  
When we gather up everyone’s piece of the truth 
Then together we hold the key 

We are free to make it better
We are free to let it flow
To put all our skill and heart in this community we know
We can wait for them to fix it
We can wait for times to change
If we don’t work to make it better now
We help keep things the same

When we all work to make it better, now
Then nothing stays the same

Martin Luther King, Jr., Wall Street Journal, November 13, 1962.

“Darkness cannot drive out darkness; only light can do that. Hate cannot drive out hate; only love can do that. Hate multiplies
hate, violence multiplies violence, and toughness multiplies toughness in a descending spiral of destruction....The chain reaction of evil--hate begetting hate, wars producing more wars--must be broken, or we shall be plunged into the dark abyss of

Martin Luther King, Jr., Strength to Love, 1963.

“Like an unchecked cancer, hate corrodes the personality and eats away its vital unity. Hate destroys a man's sense of values
and his objectivity. It causes him to describe the beautiful as ugly and the ugly as beautiful, and to confuse the true with the false
and the false with the true

Today is Martin Luther King’s birthday. This Haiti 1/12 tragedy is of biblical proportions, compared to 9/11 in NYC. Recently on TV some ‘man of the cloth’ and political usurpers are using the incident to spread their twisted world views, Martin surely would’ve used the occasion to spread wisdom and good will and encourage his fellow man to help out our Haitian brothers and sisters in need. But still what happened in Haiti is deeper than that. Columbus first landed there then called Hispaniola over 400 years ago. Perhaps this nation will be our country transformative wake up call for not only North American this hemisphere, but also be the light out of darkness and despair.  
For King, giving cash to Haiti would not be enough. In order to be good citizens of the world, it is not good enough to just to give money, we must make sure to end the economic and social climate that led to the disaster. Here’s an excerpt from MLK’s speech “Beyond Vietnam.”

Beyond Vietnam
“A true revolution of values will soon cause us to question the fairness and justice of many of our past and present policies. On the one hand we are called to play the good Samaritan on life’s roadside; but that will be only an initial act. One day we must come to see that the whole Jericho road must be transformed so that men and women will not be constantly beaten and robbed as they make their journey on life’s highway. True compassion is more than flinging a coin to a beggar; it is not haphazard and superficial. It comes to see that an edifice which produces beggars needs restructuring. A true revolution of values will soon look uneasily on the glaring contrast of poverty and wealth.”

Dr. King goes on, addressing America’s foreign policy and how it is destructive to the Third World.

“With righteous indignation, it will look across the seas and see individual capitalists of the West investing huge sums of money in Asia, Africa and South America, only to take the profits out with no concern for the social betterment of the countries, and say: “This is not just.” It will look at our alliance with the landed gentry of Latin America and say: “This is not just.” The Western arrogance of feeling that it has everything to teach others and nothing to learn from them is not just.”

Rev. King would also condemn countries that spend more money on wars than social program. The USA has pledged $100 million in aid to Haiti, while pledging upwards of $30 billion to add 30,000 troops in Afghanistan.

“A nation that continues year after year to spend more money on military defense than on programs of social uplift is approaching spiritual death. America, the richest and most powerful nation in the world, can well lead the way in this revolution of values. There is nothing, except a tragic death wish, to prevent us from reordering our priorities, so that the pursuit of peace will take precedence over the pursuit of war. There is nothing to keep us from molding a recalcitrant status quo with bruised hands until we have fashioned it into a brotherhood.”

Monday, January 11, 2010

Press Release: No Place for Hate Martin Luther King Day in Harwich

For Immediate Release:

noplaceforhate.gifHARWICH Celebrates
Martin Luther King Jr. Day
and joins with
AmeriCorps Cape Cod’s 

MLK Day of Service

“Hunger for Change”

Monday, January, 18th, 2010

The Town of Harwich will be celebrating Rev. Dr. Martin Luther King Jr. Day with festivities planned by the Harwich No Place for Hate Committee in collaboration with Barnstable County AmeriCorps Cape Cod, who will be sponsoring a food drive at supermarkets throughout Barnstable County.  The day will begin with a celebration in the main foyer of Harwich Town Hall at 11am, which will include a flag ceremony with a color guard, music and readings from the works of Dr. King.
Following this hour long ceremony, those who wish are invited to offer some time of service between noon and 4 pm at Shaws Supermarket on Sisson Rd. or at Stop and Shop in East Harwich, assisting the Barnstable County AmeriCorps with the “Hunger For Change” Food Drive campaign.  Volunteers will be needed to greet shoppers and to staff a table at each store, assisting customers to select healthier donated foods.
To conclude the day, volunteers and members of the community will join together for a soup dinner at the Dennis Church of the Nazarene. The dinner will be cooked by a handful of volunteers and orchestrated by two volunteer chefs from the Ring Brothers Marketplace in South Dennis. The service portion of the day will last from 12 p.m. to 4 p.m., and the community dinner will be held from 4 p.m. to 6 p.m. 
Barnstable County AmeriCorps Cape Cod is hosting its 10th annual Martin Luther King Jr. Day of Service (MLK Day) by bringing members of the community together to address the pressing issue of hunger on Cape Cod. This year’s project was designed to help re-stock the shelves of pantries struggling to serve clients, while also helping meet their goal of collecting healthier donated goods,” says Rebecca Wolfson, program specialist at AmeriCorps Cape Cod.  AmeriCorps Cape Cod has partnered with the Cape Cod Hunger Network, the Barnstable County Department of Human Services, and Harwich No Place for Hate, and a number of other organizations to plan the event.
For more information about this event, please call John Bangert, Harwich No Place for Hate, at (508) 432-0545 or Rebecca Wolfson, AmeriCorps Cape Cod, at (508) 375-6869

Harwich No Place for Hate invites all to join us for our Fifth Annual Martin Luther King Jr. observance, which this year will be in collaboration with
the Barnstable County AmeriCorps Cape Cod Food Drive.  Please see the attached press release (in Microsoft Word) and PDF flyer suggested food list for details. 
Also, please place this information in your newspaper event listings, community emails, church and school bulletins, town hall news post, and send to others you feel may be interested.

Many thanks,
John Bangert

Harwich No Place for Hate Committee
(508) 432-0545

Friday, September 18, 2009

Yarmouth Society of Friends (Quakers) Peace Fair

Yarmouth Friends Peace Fair

A Peace and Arts Festival


Sept. 19, 2009

11 am to 4 pm.

Yarmouth Friends (Quaker) Meetinghouse

58 N. Main St, South Yarmouth 
  • Handicrafts
  • Music
  • Art
  • Peace Related       Exhibits
  • Attic Treasures

  • Free Market
No - Cost Winter Outerwear (Child & Adult)
  • Sign the World’s Biggest Peace Book
  • Walk the Peace Labyrinth
  • Great Food
  • Children’s Activities             
  • Family Fun

Peace Fair Proceeds to benefit the Cape Cod Council of Churches’ Hands of Hope Outreach Center and Food Pantry in West Harwich.   Please bring a non-perishable food item to donate, if you are able.

For Information Call (508) 432-4757

Tuesday, September 15, 2009

Mashpee Teachable Moment (s)! But Is Racism Un-Learnable?

Teachable moments in Mashpee Again, and Again and Again.

Pointing fingers, assigning blame won't help in Mashpee
September 13, 2009 2:05 AM

When a Mashpee police officer shot and killed a Wampanoag man in 1988, the U.S. Department of Justice helped mediate negotiations between town and tribe officials.

Today, the Justice Department is back in town, this time offering cultural awareness training following an alleged incident of racial profiling at a local supermarket.

Deborah Saldana of Mashpee, who is black, said James Lundy, manager of Roche Brothers, almost knocked her to the ground while trying to seize her purse after he accused her of stealing meat from the store. The store has since apologized to Saldana, but company officials said that Lundy denied the assault and profiling allegations.

Following the incident, Saldana claimed that the police officer who responded had falsified his report and that the department refused to help her report the case to the state. Mashpee Police Chief Rodney Collins has denied the report was falsified and said no crime had been committed.

Collins said that Justice Department officials contacted him about free cultural awareness training after they had read articles in the newspaper about the Saldana incident. He said that as long as the agency acknowledged that the training had nothing to do with the Saldana incident, he happily accepted.

"I'm always open to the idea of progressive training, especially when its free," said.

Collins should be commended for accepting the training in the spirit it was offered.

Regardless of whether racial profiling occurred or not, it's incumbent upon police and town officials to turn this incident into a teachable moment.

And that's the intent of two researchers who have weighed in on the case in an opinion piece on the previous page.

Jerome Williams, a professor at the University of Texas at Austin, and Anne-Marie Hakstian, an associate professor at Salem State College, are co-authors of a forthcoming book on consumer racial profiling.

Williams and Hakstian qualified their comments about the case by admitting that they could not say conclusively what occurred in Mashpee since they were not there.

"However, we have enough information about the case to say that what happened to Deborah Saldana is typical of what happens to ordinary people of color day in and day out all over the country...," they wrote.

The researchers then asked whether the incident would have occurred if Saldana had been white. "Research suggests it is highly unlikely..." they wrote. "What happens in many retail establishments is that people of color are put under greater surveillance the moment they walk into the store. This typically is based on a persistent misperception that minorities account for most of the retail establishments. The reality is that nonminority shoppers account for most of the criminal activity."

Furthermore, neither black nor white shoppers are the ones most responsible for shoplifting. "...Employee theft (44.5 percent) accounts for a far greater percentage of the 'shrinkage' at the nation's 200 largest retailers than shoplifting (32.7 percent)," they wrote.

Records also show that more than two-thirds of the shoplifters apprehended in many areas are white females between the ages of 25 and 50.

"In conclusion, we urge Roche Brothers and other retailers, the police chief and other law enforcement personnel, and citizens of the community not to be so quick to dismiss claims of marketplace mistreatment based on race, such as the allegations presented by Saldana."

Point taken.

But the researchers should have further qualified their remarks by adding: "While consumer racial profiling is prevalent in our society, citizens should not be so quick to blame the police as many did in the case of Sgt. James Crowley and Harvard Professor Henry Louis Gates."

In other words, this is a teachable moment not only for police and town officials, but for all of us.

Copyright © Cape Cod Media Group, a division of Ottaway Newspapers, Inc. All Rights Reserved.

Saturday, September 05, 2009

The Harwich Port Race Riot of 1848

"The church is responsible for the persistence of slavery. It has shamelessly given the sanction of religion and the Bible to the whole slave system. They have taught that man may, properly, be a slave; that the relation of master and slave is ordained of God; that to send back an escaped bondman to his master is clearly the duty of all the followers of the Lord Jesus Christ; and this horrible blasphemy is palmed off upon the world for Christianity," said Frederick Douglas (1852).

"One more riotous demonstration should have place in these chronicles, but space and time must make it both brief and the last. It occurred in Harwich, Mass, on Sunday, the fourth and last day of a grand anti-slavery convention, held in a beautiful grove, in September of the year 1848.

No building on the Cape could have held half the attendance. Cape Cod at that time was the birth-place and nursery of more sea-captains than any other portion, of equal extent, on the whole Atlantic coast. And many of the most eminent of them were early able and faithful friends and supporters of the anti-slavery enterprise.

But sea-captains were not all abolitionists, else the Harwich Sunday tumult, in defense of the church as "the bulwark of slavery," would not have transpired.

The constitution of the country, the courts, the political parties, the commerce and trade, had all been shown to be conducted in the interest of slavery, and no riotous demonstration appeared. But not so on Sunday, when the churches and clergy were arraigned as the bulwark and forlorn hope of the accursed institution. The mob at Harwich was the result of an exposure of a diabolical deed by the captain of a coaster, sailing between Norfolk and New York, and other northern ports. I am glad to have forgotten his name, and do not care ever to hear it spoken again.

But while in Norfolk, not long before our convention, a slave came on board and asked this captain what he would charge to carry him and another to New York or Boston. A contract was made for one hundred dollars—paid in advance. The captain pocketed the cash, then went on shore, betrayed the poor slave, had him arrested, imprisoned and advertised, and then sailed north, bringing the hundred dollars.

We who knew the slave system, could imagine the fate of the imprisoned victim, though we never heard what it was. The cruel captain never told us that, though undoubtedly he knew, for when he went back to Norfolk he carried the money, found the owner. paid him over the hundred dollars, and received back twenty-five as his reward !

Twenty-five dollars for a deed that no Modoc nor Apache Indian under heaven would ever have done! In cold, unprovoked blood—-never !

Sunday was the fourth and last day of our convention, and not less than three thousand people were on the ground. Some estimated them at four thousand.

I learned all the facts I have just given, from the captain himself, early in the day. In the afternoon, when the crowd was the greatest. I made a full statement of the case, in words as fitting as were then at my command. Of course the effect on the audience was intense, but dependent on the estimate which different persons placed on the transaction between the captain and his helpless victim.

In the tumult, the captain came to the platform, and not having heard my statement, he demanded, in great wrath, who it was that accused him of stealing! He said somebody had just told him he had been accused of stealing. He was answered that his name had not been mentioned there ; and that nothing had been said about stealing. He said he had a right to be heard, and wished to be heard. We cheerfully accorded him the platform. He came forward, and in the frankest, blandest manner, stated his own case ' in his own words. When he concluded, we invited him to a seat on the platform, which he accepted.

Stephen Foster spoke next. He began in quite a conversational tone to say : Mr. Chairman—We have now heard from his own mouth, what our friend had to say of the matter in hand. And he confirms every statement of Mr. Pillsbury, excepting one : he has not told us that he is a member in good and regular standing of the Baptist church, as Mr. Pillsbury assured us he was. Now I wish to ask him if that is also true. He admitted that with the rest. Foster then opened his argument. And those who ever heard him can more easily imagine than I can describe, its power. Every eye kindled, every heart throbbed, with admiration, or with rage and wrath. I had often heard him called "a son of thunder," before. At that moment, he seemed Father of the seven thunders of Patmos, with all their bolts at command. He swayed those hundreds and thousands as prairie cyclones, the vast fields of corn. And yet the captain, really on trial, listened to every word with respect and attention. I knew he heard a voice within, louder, more eloquent than the utterances of Foster, and whose rebuke he could not resist.

The mob spirits now rushed for the platform, and with oaths and curses of stunning power, called on the captain to pitch him down to them. Their number seemed legion ; and their nature and spirit like that other legion, known of old. The captain mildly replied to them that he wished none of their interference nor defense. He left the platform soon after, and moved out of the crowd, and held a long conversation with some Boston abolitionists, who had come down on purpose to attend the convention. And he very frankly told them that he had no fault to find whatever with our treatment of the matter, nor of him. Nor did he ever after complain, that we heard. Mr. Foster kept his feet and held the crowd at bay, showing our religion to be falsehood and hypocrisy, when a member of the orthodox church, who had just come from his meeting, (and it was said from the sacrament), leaped like a lion on to the platform. His eyes flashed fury if not fire ; his teeth and fists were clenched, and he seemed a spirit from the pit, who might have been commissioned to lead its myrmidons in a deadly fray, for such a faith and such a church as his, that a dozen years before had been proved by one of its most eminent members,

"The Bulwark Of American Slavery."

He asked no leave to speak ; paid no respect to president or rules. His first note was a shriek. "It's a lie ; what you say is a lie ; a damned lie ! and I'll defend the church !"

But he was immediately out-voiced by the yelling troop, who leaped like tigers at his heels, as into the arena, and added fearful deeds to his not less fearful words.

What became of my platform companions I did not see. I was immediately seized, and with kicks, blows, and dilapidated clothing, hurled to the ground.

There lay Captain Chase and Captain Smith, of Harwich, both old men, who, with many others, had sprung to our defense. There the two lay, their faces covered with blood ! They were both radical peace men, and only remonstrated with our remorseless assailants. But both of them would willingly have died in our stead, or in our defense. Truer, nobler men, never lived.

Havoc was soon made of our platform and what it contained. It was roofed over, but a temporary structure, for officers and speakers, and aged persons who sought its convenience and comfort. William Wells Brown, one of our eloquent fugitive slave lecturers, was roughly seized up and pitched over back of the platform by the infuriated crowd, down some six or eight feet, and left to his fate. Mr. Foster was rescued and taken away from danger—his Sunday frock coat rent in twain from bottom to top, and his body considerably battered and bruised.

Lucy Stone stood heroically with the rest of us, ready for any fate. But her serene, quiet bearing disarmed the vulgar villainy of our assailants, and she escaped unharmed.

I have seen many mobs and riots in my more than forty years of humble service in the cause of freedom and humanity, but I never encountered one more desperate in determination, nor fiendish in spirit, than was that in Harwich, in the year 1848.

And that mob was wholly, directly and undeniably in defense of the American church. " I'll defend the church," was the wild shout of the baptized ruffian who led the hordes, as he vaulted unbidden to our platform of moral and peaceful agitation and argument in behalf of our enslaved millions. "I'll defend the church," and his infuriated, yelling and blaspheming troop followed him, and commenced their fell work.

Yes, to save the church was that dire scene enacted. The church that Judge Birney had proved out of her own mouth was the " bulwark of American slavery in everyone of her largest, most popular denominations !" Church, clergy, and theological seminary, every thing, indeed, under ecclesiastical control. And Hon. James G. Birney was surely among her choicest leaders and brightest lights.

To my own account of this remarkable scene, perhaps should be subjoined at least an excerpt of the official proceedings of the convention. The following is the close of it :

Parker Pillsbury related a fact illustrative of the truth of the resolution under discussion of a sea-captain, of Cape Cod, a member of the Baptist church.

Immediately the captain's friends reported to him that he had been slandered, upon the platform, and in due time the captain presented himself and demanded why he had slandered him, on that platform ? He was assured that his name had not been spoken by any one on the platform, and that if he would watt for the speaker to conclude his remarks he should have opportunity to say all he wished.

Accordingly, when the speaker sat down, the captain took the platform, and stated the facts precisely as Pillsbury had done, so it was manifest that there was no slander, nor even contradiction between them.

S. S. Foster then proceeded to dissect the transaction, as stated by the captain himself, and to find its moral quality.

It was a process which he well understood, nor did he fail to expose the deformity of the deed, and cause its infamy to stand out in fearful blackness before that great assembly. The captain said he had nothing to reply, and left the platform as quietly as he had come upon it, saying he had not come there to make any disturbance. Foster then held up to the audience, in its true character, the religion, under whose cherishing influence such crimes take root and grow, and asked who would defend such a church? At that moment Captain Stillman Snow, a member of the Congregational church under the pastoral care of Rev. Cyrus Stone, (who we are credibly informed, went about among his people and advised them to stay away from our meeting), this Captain Snow, steaming from his own meeting, rushed through the crowd in front of Foster, screaming at the top of his voice, " I'll defend the church. What you say is a lie, a damned lie ! " His lips trembled, his head shook upon its socket, like a leaf rattled by the winter tempest, while his countenance looked as if the genius of rage had his dwelling there. He made a leap at Foster, which was a signal for his allies. In a twinkling, there was a rush upon the platform. W. W. Brown, a fugitive slave, was seized and thrown over the high back of the platform, where he was trampled on by the throng gathered there. Pillsbury, with torn clothes, was dragged from the platform, receiving as he went, kicks and blows from those behind him. Those in front of him were harmless, awed by his fearless words, and undaunted look.

Again and again, some desperate spirits, with clenched uplifted lists, swore vengeance and destruction, but like the old Roman, Pillsbury calmly replied "strike, but hear me." While he was thus beset on every hand, S. S. Foster was assailed in another direction no less violently. At the first onset he hastened Lucy Stone from the platform, but had scarcely time to turn about, when the mob, thirsting for his blood, closed in around him, seizing him with desperate violence, wherever they could lay their hands upon him, and though they did not " part his garments among them," they quite divided his coat. For a few moments the most terrible confusion prevailed—all ran, without knowing whither they went—so great was the excitement that neither friends nor foes recognized each other. One friend would take hold of the arm of Foster for his protection, and another friend would pull him off. supposing him an enemy.

One friend would step forward to stay an uplifted blow, and another friend would push him aside, supposing that he intended himself to strike. The scene baffled all description. At this juncture a shout was raised that they were riding Foster on a rail. This false cry was most opportune for Brown, who, during the whole time, had been dragged and trampled by the mob. Now his tormentors left him to seethe ruin of Foster, and thus he made his escape, rifled by these pious defenders of the nation's religion, of quite a number of his Anti-slavery Harp. Foster, who had been surrounded by the mob, showed no sign of fear or fright. The man who had never quailed in peril's blackest hour, was not the man now to tremble or flee. But the friends, apprehensive for his safety, urgently solicited him to leave the ground ; and when he did not manifest a disposition to go. they took him, with most unpleasant haste, outside the grove, aided by the mob, who were pushing terribly in the rear, and on all sides.

When Pillsbury ascertained that Brown and Foster were safe, and that nothing more could be done, he, too, left, taking the public road towards the house of Captain Small, a well-known friend of the oppressed. The mobocrats, who had returned to the grove howling and yelling in their rage and disappointment, that Foster was out of their clutches, when they found that Pillsbury was leaving, followed in hot pursuit, raising the dust higher than the trees, filling the air with demoniac screams and yells, which were heard at the distance of more than a mile, and frightful enough to make Pandemonium itself pale. They rushed on headlong about thirty rods, and then, though Pillsbury was walking only a short distance in front of them, for reasons best known to themselves, they turned back to the grove, cursing as they went, and proceeded to vent their rage upon the platform, which they soon demolished.

While they were tearing up the planks they were uttering most dreadful oaths, and vowing vengeance on the lecturers, (should they ever make their appearance there again) who, they said, had assailed their laws and their religion, which they were going to defend. The world will judge what kind of laws and what kind of religion need such a defense. It was a proud day for anti-slavery, and one which the friends will long have occasion to remember with gratitude.

The lecturers were not particularly disturbed until all had been said which they wished to say, until every nail was driven in the right place, and then the mob clenched them. They meant their violence for evil,but God meant it for good. The dragon's teeth, which they were then unconsciously sowing, will yet come up, a host of true-hearted anti-slavery men and women, who will redeem Cape Cod from the false religion which now curses and enslaves it. Much praise is due to the friends, who are too numerous to mention, who so nobly stood by those whose lives the hungry mob were seeking. Nor would we fail to make suitable mention of others, who, during the day on Sunday, were active in exciting the mob spirit. Prominent among them was Henry C. Brooks, a merchant of Boston, of the firm of Crowell & Brooks, 38 Commercial street, son of Obed Brooks, Esq., of Harwich.

The good effect of the mob is already manifest in the increased activity and interest of the friends on the Cape, whose liberal contributions to the cause have been nearly doubled, and who see new reasons for girding themselves to more vigorous effort in behalf of human freedom.

Zebina Small, President.

Charles Stearns,

Lucy Stone,


Only time, space and patience of readers prevent insertion of the whole of the able report of the secretaries of that phenomenal convention. Most of the names of the rioters mentioned in the extract given are suppressed.

No other mob or riot will be described in this work. Such as are given are but representative of many, very many ; some less destructive to property and harmful to person, and some others in those respects a great deal worse.

And now, wondrous to tell, with such records, the church and clergy claim and boast that they abolished slavery ! The real, everlasting truth is, we had almost to abolish the church before we could reach the dreadful institution at all. We divided, if we did not destroy. Not to speak of the General Assembly of the Presbyterian church at all, we did divide and even subdivided the General Conference of the Methodist Episcopal church. The slavery question certainly produced rupture in the American Board of Foreign Missions, the Baptist Board of Foreign Missions and the American Tract Society, as has been, or as will be shown. If it be said that it was their own internal heat that was consuming them, the answer would be it was not light and fire from heaven, the divine illumination of the Holy Ghost, or their differences would not have been so easily reconciled by surrendering the whole ground to the enemy ; the Northern Methodist Conference retaining thousands of slave-holders and tens of thousands of slaves, and six of the very largest of the slave states, besides Delaware and Maryland. The two missionary boards and tract society threatened at one time some separation or purification, but to what purpose will be made to appear

The institution at Oberlin, Ohio, was first to attempt a new standard for freedom in education and religion, irrespective of sex, complexion or race, with a professedly anti-slavery board of teachers and directors. But Oberlin was at once proscribed by the great bodies of ministers and churches, whose fellowship extended to the south. And even Oberlin never so much as contemplated any separation from our unhallowed union with slave-holders. Instead of it, under an assumed idea or pretense that the constitution was anti-slavery and not pro-slavery, an assumption that no president, congress nor supreme court nor state legislature nor court ever believed for an hour, Oberlin continued loyal to the government, swore by itself or elected rulers to support the constitution, and then kept the oath or made a virtue of perjury and violated it by refusing to return the fugitive slave.

And scarcely had the institution reached respectability in the estimation of more declared pro-slavery ecclesiastical associations, north and south, before the Infinite Patience was exhausted, and with the bolts of eternal justice stove down our already blood-besmeared idol, and buried it beneath the untimely graves of half a million men slain in a thousand battles, their massacred commander-in-chief and president of the nation with his own heart's blood, sealing the sacrifice !



It is time to draw this work to a close. It was undertaken with extreme reluctance at the earnest solicitation of those whose wishes it is my delight to obey, even at any cost of personal sacrifice of my latest years, only if the cause of truth and the demands of history be also subserved. And strict truth and justice to everybody concerned, has been, and shall be to the end, my one constant study and care.

The next chapter may be called " Acts of the Pro- Slavery Apostles," and will have respect mainly to the connection of the church and clergy of the country with the slave system. Their hostility to the anti- slavery enterprise was not wakened into fierce and general opposition till slavery was not only declared a Sin ; such sin as that no slave-holder could be a christian, nor worthy to be fellowshipped as such, whether south or north. The abolitionists insisted that every church and pulpit dictating terms of sacramental communion should hold the man-steaier as just so much greater criminal than the felon of the sheep-fold, as a man is better than a sheep, remembering who He was that asked, " How much better is a man than a sheep ?

" And our warrant for this judgment came from the very highest evangelical authority the church could furnish. Long before slavery had reached the proportions of 1834, or developed half its prospective cruelties, the General Assembly of the Presbyterian church had officially and authoritatively taught, citing as their scripture basis, the first epistle of Timothy, first chapter, ninth and tenth verses : "

The law is made for manstealers. This crime among the Jews exposed the perpetrators of it to capital punishment. Exodus xxi, 16 ; and the apostle classes them with sinners of the first rank. The word he uses, in its original import, comprehends all who are concerned in bringing any of the human race into slavery, or in retaining them in it.

Stealers of men are all those who bring off slaves or freemen, and keep, sell, or buy them. To steal a freeman, says Grotius, is the highest kind of theft. In other instances we only steal human property, but when we steal or retain men in slavery, we seize those who, in common with ourselves, are constituted, by the original grants, lords of the earth."