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The Writings of Ladies' Abolitionist Societies in Britain,
Anna Wood
"In taking a view of the means which may be employed with advantage to effect the mitigation and ultimate extinction of NEGRO SLAVERY, it would be unpardonable to overlook THE LADIES OF THE UNITED KINGDOM, of all classes, and especially of the upper ranks, who have now an opportunity of exerting themselves beneficially in behalf of the most deeply injured of the human race." 1
On April 8, 1825, in the home of Lucy Townsend, the wife of an Anglican clergyman, forty four women gathered to establish the first women's anti-slavery society in Britain. Its initial name was the Ladies Society for the Relief of Negro Slaves, but later adopted the name Female Society for Birmingham. This society was committed to the "Amelioration of the Condition of the Unhappy Children of Africa, and especially of Female Negro Slaves."2 This formation preceded that of the first abolition society in the United States, the Boston Female Anti-Slavery Society, by seven years.
The Birmingham society actively helped other societies form through various religious network connections. They "acted more like a national than a local society, actively promoting the foundation of local women's societies throughout England, and in Wales and Ireland,
(^1) Negro Slavery, to the Ladies of the United Kingdom, London, 1 824, Slavery and Anti Slavery, Gale, Wichita State University Libraries (DS 103 7001 86). (^2) Clare Midgley, Women Against Slavery: The British Campaigns, 1780- (London: Routledge, 1 992), 43-44. ; Wendy Hamand Venet, Neither Ballots nor Bullets: Women Abolitionists and the Civil War(Charlottesville, VA: University Press of Virginia, 1991 ), 4.
and supplying them with information and advice."4 The network of these societies created throughout the 1820s and 1 830s moved the women's abolitionist movement from individual convictions to a concerted group effort. National anti-slavery activist George Thompson said concerning women's abolitionist organizations: "Where they existed, they did everything .... In a word they formed the cement of the whole Antislavery building without their aid we never should have been united."S Between 1825 and 1833, seventy- three women's organizations were formed throughout the British lsles.
These women's organizations had one main purpose: to diffuse information so as to arouse public sentiment. Some of the men's auxiliaries thought that women would be ideal for this task: "The peculiar texture of her mind, her strong feelings and quick sensibilities, especially qualify her, not only to sympathize with suffering, but also to plead for the oppressed, and there is no calculating the extent and importance of the moral reformations which might be effected through the combined exertion of her gentle influence and steady resolution." 7 Women, it was believed, could feel the pain of the slave, and could help to share that feeling with others to aid their cause.
Women were also seen as good candidates to focus on arousing public pressure for abolition because they were not allowed in the political arena of the time. They could not directly influence Parliamentary decisions. It was only after the debate left Parliament
4 Midgley, Women Against Slavery, 46. s George Thompson's letter to Anne Knight as quoted in ibid., 44. 61bid., 46. (^7) Appeal to the Hearts and Consciences of British Women (Leicester, 1828) Slavery and Anti Slavery, Gale, Wichita State University Libraries (DS41 03 708542).
after the other, to gain more readers. 1 o In these documents, five
main themes that play^ to^ the^ readers'^ senses^ emerge:^ the^ horrid conditions of the slave, the family, religion, the need for immediacy, and a call to practical action such as abstaining from purchasing slave-produced goods. This paper will discuss these five tactics British women writers used to appeal to the emotions of their readers. The pamphlets often would begin with a description of the horrid conditions of the slaves in the West Indies. Attempts at describing the enormity of the situation were used by showing numbers of those enslaved: "In the Colonies of Great Britain there are, at this moment, upwards of 830,000 human beings in a state of degrading personal slavery; the absolute property of their master, who may sell or transfer them at his discretion, and who may brand them, if he pleases, by means of a hot iron, as cattle are branded in this country."ll
Sometimes the opening descriptions discussed the working conditions of the slaves: The slaves were, "during crop time, which
lasts between four and five months in the year, to labor half of every
night at the mill, or the whole of every other night, as well as all the
day!"12 In addition, "To make sugar the poor slaves in crop-time,
(^10) Beverly Gordon, "Playing at Being Powerless: New England Ladies Fairs, 1830- 1 930," The Massachusetts Review 2 7, no. I (Spring, 1 986): 48; Anti-Slavery Society (Great Britain), Anti-Slavery Ladies Association, (London, 182-?), pg 2, Slavery and Anti Slavery, Gale, Wichita State University Libraries (DS 103 700364). (^11) Negro Slavery, to the Ladies of the United Kingdom, 1 • (^12) Elizabeth Heyrick, No British Slavery, or, An Invitation to the People to Put a Speedy End to it, Bradford, 1825, 5, Slavery and Anti Slavery, Gale, Wichita State University Libraries (DS 103 713867).
work both night and day ..."13 The middle class women authoring
the information knew that people, especially those of the working
class, would be able to identify with the long toiling hours, and feel
pity for their fellow humans who worked even longer hours and with
no pay.
Descriptions of treatments and tortures were also commonly
used: "The colonial laws arm the master ... with a power to punish
his slaves to a certain extent (generally that of thirty-nine lashes,) for
any offence, or for no offence."T4 Others reported: "Some had
received, others, were yet to receive--ONE THOUSAND LASHES,--AND
WERE CONDEMNED TO BE WORKED IN CHAINS DURING THE RESIDUE
OF THEIR LIVES!!"ls
These awful descriptions of the conditions under which slaves
were forced to work, were used to heighten the sympathies of the
reader, and try to regain their interests, especially if they had been
appealed to for the abolitionist cause many times before.
Since many of the women writers were addressing other
women in their writings (although some writings were intended for
both sexes to read), descriptions of family life for slaves was
frequently used to draw out sympathies. Many told stories of
marriages being torn apart by slave auctions. One such example
read: "The slaves, being in the eye of the law mere chattels, are liable
13 "What Does Your Sugar Cost?" A Cottage Conversation on the Subject of British Negro Slavery, London, 1826, 9, Slavery and Anti Slavery, Gale, Wichita State University Libraries (DS103704193). 14 Negro Slavery, to the Ladies of the United Kingdom," 1. 1s Elizabeth Heyrick, Immediate, Not Gradual Abolition, or, An Inquiry into the Shortest, Safest and Most Effectual Means of Getting Rid of West Indian Slavery, London, 1824, 43, Slavery and Anti Slavery, Gale, Wichita State University Libraries (DSl 03691627).
These stories, though perhaps exaggerated, held some truth
and were used to play on the emotions of the good English woman,
who loved and upheld her family. How could she live in such peace
with her family and not feel guilt and the tragedies faced by slave
families at the hands of her British countrymen? The call was then
issued by the writers to not rest until all slave women could "press a
free-born infant to her bosom."2o
Along with family, religion was a major motivator. In fact, the
abolitionist movement overall was predominantly supported by the
Evangelicals and the Quakers, although there were other
denominations involved as well.2 1 It only makes sense, therefore, to
use religion to pull at the reader's heartstrings.
The issue of religion was divided into three arguments: abuse
of the Sabbath, religion being withheld from the slaves, and that the
institution of slavery itself was against Christian principles.
It was reported by the pamphleteers that slaves were forced to
work on the Sabbath day. "[The slaves] are usually obligated to labor
for their maintenance on the Sunday; and as that day is also their
market-day, it is of necessity a day of worldly occupation, and much
exertion." 22 The Christian population was outraged by this because
of the commandment to remember the Sabbath and keep it holy. The
Female Society of Birmingham, West-Bromwich, Wednesbury and
Walsall declared in one of their writings: 'The Divine commandment
(^20) Ladies' Society for the Relief of Negro Slaves, Wednesbury, 182 5, 2, Slavery and Anti Slavery, Gale, Wichita State University Libraries, (DS1 037181 05); Ladies' Society for the Relief of Negro Slaves, Birmingham, 1825, 1, Slavery and Anti Slavery, Gale, Wichita State University Libraries (DS 103 71802 5). 2 1 Halberleben, Women's Participation in the British Anti-Slavery Movement, 9. 22 Negro Slavery, to the Ladies of the United Kingdom, 1.
says, Keep holy the Sabbath-day.--Our Colonial system insists, that the slave shall not keep holy the Sabbath-day. The commandment says again, six days shalt thou labor;--the Colonial system declares, seven days shalt thou labor, in ceaseless uninterrupted succession ..
- "^23 These women declared that the slave was denied the Sabbath because their masters believed that they would not make proper use of it. They questioned this by asking if God's laws were to change to match the desires of humans.z
"Should they, by great exertion and management, procure on [the Sabbath] some little interval of leisure, they are not suffered to attend a place of worship, or even to engage in religious duties in their own miserable habitations, without a special license from their task-masters, which is often refused--and they may be severely flogged if they dare to worship God without their masters' permission/'25 The authors insisted that slaves were denied any form or Christian education, or even the freedom to worship.
Religion was also used as one of the abolitionists' main arguments against the institution of slavery itself. Claims occurred frequently that it was in opposition to nature, reason and religion.z "We are surely called upon alike by sound policy and Christian
(^23) Female Society, for Birmingham, West-Bromwich, Wednesbury, Walsall, and Their Respective Neighborhoods, for the Relief of British Negro Slaves, Ladies' Society, for the Relief of Negro Slaves: Card Explanatory of the Contents of the Society's Work Bags, London, 1826, 2, Slavery and Anti Slavery, Gale, Wichita State University Libraries (DS1 03712705). (^24) Ladies' Association for Caine, Melksham, Devizes, and Their Respective Neighborhoods in Aid of the Cause of Emancipation, The Third Annual Report of the Ladies' Association for Salisbury, Caine, Melksham, Devizes, &c., in Cause of Negro Emancipation: With a List of Subscribers, Vol. 1, Caine, 1828, 1 0-11, Slavery and Anti Slavery, Gale, Wichita State University Libraries (DSl 03715283). 2s Heyrick, No British Slavery, 4. 26 Heyrick, Immediate, Not Gradual Abolition, 30.
common idea amongst those in Parliament was the idea of "gradual" emancipation, where slowly slavery would be weeded out in small steps. The women's societies of Great Britain declared that this was not good enough. The most prominent woman pamphleteer, Elizabeth Heyrick, wrote in her pamphlet, "Immediate, Not Gradual Abolition, or, An Inquiry into the Shortest, Safest and most effectual means of Getting Rid of West Indian Slavery,": "But must it therefore follow, by any inductions of common sense, that emancipation out of the gripe of a robber or an assassin,--out of the jaws of a shark or a tiger, must be gradual? Must it, therefore, follow, that the wretched victim of slavery must always remain in slavery?--that emancipation must be so gradual, that the blessings of freedom shall never be tasted by him who has endured all the curses of slavery, but be reserved for his posterity alone?"3^2 In the same pamphlet she also proclaims "The slave holder knew very well, that his prey would be secure, so long as the abolitionists could be cajoled into a demand for gradual instead of immediate abolition. He knew very well, that the contemplation of a gradual emancipation, would beget a gradual indifference to emancipation itself. He knew very well, that even the wise and the good, may, by habit and familiarity, be brought to endure and tolerate almost anything."
Those in favor of immediate emancipation believed that the gradual emancipation would do nothing but make the institution of slavery stronger. "The very able mover of the question in Parliament last year, proposed that our colonial slavery should be suffered--'to expire of itself,'--to die a natural death.--But a natural death, it will never die.--lt must be crushed at once, or not at all. While the
(^32) Ibid., 20. 33 Ibid., 1 5-16.
abolitionists are endeavoring gradually to enfeeble and kill it by
inches, it will discover the means of reinforcing its strengths, and will
soon defy all the puny attacks of its assailants."
Those with the gradualist approach believed that if the slaves
were all immediately freed at once, there would be social unrest and
perhaps uprisings against the slave owners. The women refuted this
belief by saying: "... from the facts which have come to our
knowledge of the peaceable demeanor of liberated Slaves, we should
be inclined to believe, that by giving them their freedom, and paying
them wages for their labor, their gratitude would ensure fidelity to
their masters, whilst their own interest would continually urge them
to work with more alacrity and cheerfulness."3s They admitted that
they did not know of any immediate danger, but that the
circumstance above was what they imagined would happen from what
they had read in the newspapers.
These women blamed those in Parliament who supported the
gradual approach claiming that they were not gaining any ground, but
rather losing it. "Unsuccessful opposition, to crimes of every
description, invariably increases their power and malignity."36 Truth
and justice, they said, would not be heard if not spoken boldly, and
that the government and slave owners would have to concede to their
demands if only they proclaimed them wholeheartedly. They also
accused them of asking too little, out of fear of losing it all. Rather,
Ms. Heyrick declared this sentiment had driven them into the danger
of losing all of their requests because they started by asking too little
(^34) Ibid., 38. (^35) The Fourth Annual Report of the Sheffield Ladies Anti-Slavery Society for 1829, Vol 2, Sheffield, 1829, 5, Slavery and Anti Slavery, Gale, Wichita State University Libraries (051 03715517). 36 Heyrick, Immediate, Not Gradual Abolition, 39.
where and how they spent their family's money. Ms. Heyrick encourages her readers saying:
Is there nothing to be done, as well as said? Are
there no tests to prove our sincerity,--no sacrifices to be offered in confirmation of our zeai?--Yes,
there is one,--(but it is in itself so small and
insignificant that it seems almost burlesque to dignify it with the name of sacrifice)--it is ABSTINENCE FROM THE USE OF WEST INDIAN
PRODUCTIONS, sugar, especially, in the cultivation
of which slave labor is chiefly occupied. Small, however, and insignificant as the sacrifice may appear,--it would, at once, give the death blow to West Indian slavery. When there was no longer a
market for the productions of slave labor, the, and
not till then, will the slaves be emancipated. 40
The abstinence of sugar from the West Indies, they said, could in fact put an end to slavery. Charging their readers, they wrote: "Will you
continue to purchase West India sugar, when told on good authority,
that the refusing to purchase it is the only means now in our power,
of putting an end to BRITISH SLAVERY?" 41 They hoped that it would
become the general approach to shopping to reject any sugar from the West lndies42 and claimed that if one tenth of people would
40 Heyrick, Immediate, Not Gradual Abolition, 6-7. 41 Heyrick, No British Slavery, 5. (^42) Heyrick, Immediate, Not Gradual Abolition, 48.
abstain from the use of West India Sugar, there would be an end to slavery. 43 The women recognized that abstaining from sugar seemed but a simple way to fight for emancipation, but argued for its full implementation nonetheless. "Zeal and promptitude, harmonious combination, and determined resolution, will be requisite to give energy and efficacy to the measure .... They will never emancipate their slaves till they see us united and firm in the rejection of their sugar." 44
Whether this was actually possible, one cannot know, but the women's organizations believed it completely: "Think, but for a moment, at what a trifling sacrifice the redemption of eight hundred thousand of our fellow creatures from the lowest condition of degradation and misery may be accomplished. Abstinence from one single article of luxury would annihilate West Indian slavery!! But abstinence, it cannot be called;--we only need to substitute East India, for West India sugar,--and the British atmosphere would be purified at once, from the poisonous infection of slavery." 45 Substitution of East Indian sugar, produced by free laborers, was often suggested, however, if no substitute was available, women were encouraged to not purchase any sugar at all. 46
Even in regards to sugar, the women played to the emotions of women by giving testimonies of people who stated that they could not look on West India sugar without seeing it as "stained with human blood" from the slave labor.47 By purchasing this "blood-stained"
43 Heyrick, No British Slavery, 6.; An Enquiry Which of the Two Parties is Best Entitled to Freedom?, 23. 44 An Enquiry Which of the Two Parties is Best Entitled to Freedom?, 27-28. 45 Heyrick, Immediate, Not Gradual Abolition, 49. 46 Heyrick, No British Slavery, 8. (^47) Ibid., 5.
encourage and bribe them to keep him in slavery? This, you are all now doing by purchasing West India sugar." 54
Women's abolitionist organizations used their writings to spread the word of emancipation and arouse the public. Through these writings by women such as Elizabeth Heyrick and other
abolitionist leaders, public pressure mounted on Parliament. In 1833,
Parliament finally passed the Emancipation Bill, although the gradualist approach was the one accepted.ss
The women abolitionists of Britain did not cease in their crusade when emancipation was won for the British colonies. They continued to write and responded to the requests for support from their fellow abolitionists in the United States. In these writings, they continued to focus on slave conditions, religion, family matters and the idea of immediate emancipation.s6 One such writing was the
Stafford House Address which included a petition of 562,
signatures comprised in twenty six volumesY These supporting actions continued until the passing of the Thirteenth Amendment in
Although the women's societies of Britain could not directly vote on the Emancipation Bill or directly influence votes in the United States, they accomplished their contribution through arousing public pressure through their writings. They played to the emotions of their
(^54) Ibid., 5. (^55) Adam Hochschild, Bury the Chains: Prophets and Rebels in the Fight to Free and Empire's Slaves (New York, NY: Houghton Mifflin, 2005), 47. sG Harriet Elizabeth (Beecher) Stowe, A Reply to 'The Affectionate and Christian Address of Many Thousands of Women of Great Britain and Ireland, to their Sisters, the Women of the United States of America, London, 1863, 5, Slavery and Anti Slavery, Gale, Wichita State University, DS 4102939844. (^57) Venet, Neither Ballots nor Bullets, 69.
audience through describing slave working and living conditions, religion, the urgent need for immediate emancipation. They called their audience to action by challenging them to abstain from slave produced sugar. By playing to the local citizens' emotions and by giving them a practical way to boycott slave-produced goods, the women of the British abolitionist societies played an important role in the demise of slavery.
