THE REVEREND DANIEL STARR SOUTHMAYD - …The Reverend Asa Rand would preach until the ordination of...

THE REVEREND DANIEL STARR SOUTHMAYD

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2 Copyright 2013 Austin Meredith

DANIEL STARR SOUTHMAYD JOANNA KENT SOUTHMAYD

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When William Southmayd came from Devon, England to Gloucester, Massachusetts circa 1640, he was spelling his name “Southmeade.” (By the time of his marriage to Milicent Addis in 1642 he would have changed the spelling, and the American family would continue to use his new spelling. The final record we have of a Southmeade in Devon is dated 1839.)

November 28, day: The initial Southmayd generation in America: William Southmayd (1) of Gloucester, mariner and shipwright whose birth date we do not know, got married with Milicent Addis, daughter of William Addis (he would die shortly before February 20, 1649 leaving little in the way of property).

September 12, day: The 2d Southmayd generation in America: William Southmayd (2), the Reverend John Southmayd (1)’s father, was born in Gloucester, Massachusetts, the son of William Southmayd (1) and Milicent Addis Southmayd. He would get married on October 16, 1673 with Esther Hamlin, daughter of Giles Hamlin born on December 15, 1655, and would decease on December 4, 1702 in Middletown, Connecticut. On November 11, 1682 Esther Hamlin Southmayd would die in childbed.

The 3d Southmayd generation in America: The Reverend John Southmayd (1), Daniel Southmayd’s father, was born in Middletown, Connecticut, would graduate from Harvard College in 1697, and would become the minister at Waterbury, Connecticut. He would marry Susannah Ward during 1700 and she would die on February 8, 1751 while he would die in Waterbury on November 14, 1755.

April 19, Friday: The 4th Southmayd generation in America: Daniel Southmayd, John Southmayd (2)’s father, was born. He would get married with Hannah Brown on March 24, 1749, and would die on January 12, 1754.

1640

1642

1643

1676

1717

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“Stack of the Artist of Kouroo” Project 3


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August 8, day: The 5th Southmayd generation in America: John Southmayd (2), Ebenezer Southmayd’s father, was born in Waterbury. He would get married with Martha Sage, and would die on September 13, 1838.

February 11: Birth of Lydia Maria Francis in Medford, Massachusetts, as the youngest of seven children of Susannah Rand Francis and David Convers Francis,1 a successful baker and businessman.2 She would grow up under the wing of her bookish older brother Convers Francis, Jr. and attend local schools and Medford’s First Parish, an orthodox Congregational church. When she would become nine, her brother would leave home to attend Harvard College. Possessed of an eager, inquiring mind, Lydia would be free to use the library of the First Parish minister, the Reverend David Osgood.

The 6th generation of Southmayds in America: Daniel Starr Southmayd was born in Waterbury, Connecticut. He was a son of Ebenezer Southmayd (January 23, 1775-September 30, 1831) and Elizabeth Starr Southmayd (January 8, 1777-July 3, 1842) who had gotten married at South Farms, Connecticut, on April 16, 1797.

Daniel Starr Southmayd graduated from Middlebury College in Vermont.

1753

1802

1. Her paternal grandfather, a weaver by trade, had been in the fighting around Concord and Lexington in 1775, and is said to have offed five of the enemy before being himself offed. Her “Grandfather’s House” about which she wrote her Thanksgiving poem was on South Street in Medford, Massachusetts and supposedly is this one near the Mystic River:

2. At no point would she ever allow herself to be referred to as “Lydia.” The name “Maria” is here to be pronounced not as in Spanish or French but as if it were “Mariah,” per “they called the wind mariah.”

1822






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December 5, Tuesday: Dr. Andreas Wawruch visited Ludwig van Beethoven and diagnosed an inflammation of the lungs. The doctor would be visiting the composer daily through December 14th.

On this day and the following one the completed church building of Concord’s Trinitarian Congregationalists, on Walden Street, was dedicated by its initial 16 members, and a sermon by the Reverend Green of Boston, which sermon would then be printed. It had cost about $6,000 to construct the building on the lot donated by Ebenezer Hubbard.

The Reverend Asa Rand would preach until the ordination of the Reverend Daniel Starr Southmayd on April 25, 1827.

The Trinitarian meeting-house, built in 1826, is 60 feet long,58 wide, and 22 high, with a spire of 68 feet. The entrance isat one end, and it has narrow pews facing and descending towardsthe pulpit, and a gallery at one end. Building committee, MosesDavis, John Vose, and Ebenezer Hubbard; builder, ThomasBenjamin; expense (including a bell weighing 1125 lbs.), between$5,000 and $6,000. It was dedicated December 6, 1826, when theRev. Mr. Green of Boston preached a sermon, afterwards printed.3

1826

3. Lemuel Shattuck’s 1835 A HISTORY OF THE TOWN OF CONCORD;.... Boston MA: Russell, Odiorne, and Company; Concord MA: John Stacy, 1835(On or about November 11, 1837 Henry David Thoreau would indicate a familiarity with the contents of at least pages 2-3 and 6-9 of this historical study. On July 16, 1859 he would correct a date mistakeburied in the body of the text.)




http://www.kouroo.info/CONCORDpeople/DrShattuck1835_CONTENTS.pdf



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January 21, Sunday: The Reverend Daniel Starr Southmayd preached for the 1st time at Concord’s new Trinitarian Congregationalist Church.

The TRINITARIAN CHURCH, then consisting of 16 members, — 5 male and11 female, was organized, June 5, 1826, by a council, consistingof the Rev. Dr. Beecher, moderator; Messrs. Samuel Green and AsaRand of Boston, Paul Litchfield of Carlisle, Samuel Stearns ofBedford, Warren Fay of Charlestown, Sewall Harding of Waltham,George Fisher of Harvard, and delegates from their respectivechurches. Mr. Green made the first prayer, and gave thefellowship of the churches; Dr. Beecher preached; Mr. Fay readthe confession of faith and covenant (which has since beenpublished with collateral references to Scripture for proof);and Mr. Fisher made the concluding prayer. A corner-stone of ameeting-house had been laid on the 22d of May previous, whichwas completed and dedicated on the 6th of December following.On this occasion, the Rev. Samuel Green preached a sermon, whichwas printed. During this time the pulpit was principallysupplied by the Rev. Mr. Rand. Mr. Southmayd preached his firstsermon here, January 21, 1827, and on the 19th of Februaryreceived the unanimous invitation of the church to become theirpastor, with an annual salary of $600, to which he gave anaffirmative answer on the 30th of March. He was ordained April25th. The Rev. Edward Beecher of Boston made the first prayer;James Murdock, D.D., of Andover, preached; the Rev. SamuelStearns made the consecrating prayer; the Rev. Lyman Beechergave the charge; the Rev. John Todd of Groton presented the righthand of fellowship; the Rev. Benjamin B. Wisner of Bostonaddressed the church and people; and the Rev. George Fisher madethe concluding prayer. These gentlemen and the Rev. Messrs. PaulLitchfield, Sewall Harding, and Asa Rand were members of thecouncil, of which the Rev. Dr. Murdock was moderator. ... DeaconJohn White bequeathed to this church $700, and Miss SarahThoreau $50, which has been vested as a fund for its use.4

Friend Stephen Wanton Gould wrote in his journal:

1st day 21st of 1st M / Our morning meeting was well attended considering it was a very cold day - Father Rodman first appeared in a Solid perinent & lively testimony on the nature & necessity of pure Offerings. — he was followed by David Buffum on the necessity of Watching unto prayer, & the meeting closed after a solemn supplication by Hannah DennisIn the Afternoon Silent & solid. — I went out to D Buffums Senr with John & Richard & took tea & Spent the evening with those Aged & good friends. —

1827

4. Lemuel Shattuck’s 1835 A HISTORY OF THE TOWN OF CONCORD;.... Boston MA: Russell, Odiorne, and Company; Concord MA: John Stacy, 1835(On or about November 11, 1837 Henry David Thoreau would indicate a familiarity with the contents of at least pages 2-3 and 6-9 of this historical study. On July 16, 1859 he would correct a date mistakeburied in the body of the text.)

RELIGIOUS SOCIETY OF FRIENDS







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February 19, Monday: The congregation of Concord’s new Trinitarian Congregationalist Church unanimously selected the Reverend Daniel Starr Southmayd as their pastor.

March 30, Friday: The Reverend Daniel Starr Southmayd accepted the offer of the congregation of Concord’s new Trinitarian Congregationalist Church, becoming their pastor.

April 25, Wednesday: The Reverend Daniel Starr Southmayd was ordained as the pastor of Concord’s Trinitarian Congregationalists.5 (He would serve there until 1832, not without controversy.)

June 1, Friday: Moses Davis and John Vose were chosen as deacons in Concord’s new Trinitarian Congregationalist Church. (Moses Davis would remove to Lowell during September 1831; John Vose would be excused from active duty during March 1832, and die in 1833.)

The Reverend Waldo Emerson arrived in New-York.

5. It seems likely, to Professor Robert A. Gross, that Cynthia Dunbar Thoreau was impressed with this young reverend, as a few days before the ordination of the Reverend Southmayd she had given notice of her intention to leave the Reverend Ezra Ripley’s congregation. Per “Faith in the Boardinghouse: New Views of Thoreau Family Religion”:

True to their stepmother Mrs. Rebecca Kettell Thoreau’s example,Elizabeth Orrock Thoreau, Jane Thoreau, and Maria Thoreau madepublic professions of faith over the years from 1801 to 1818.So did Cynthia Dunbar in 1811. All single women in their lateteens and early twenties, they entered a pious sisterhood. In apattern common in New England Congregationalism, seven out often members of the Concord church were women. But in 1826 the“Misses Thoreau,” as they were often called in the town records,bolted from the Reverend Ezra Ripley fold. No longer willing tosuppress misgivings over the parson’s “liberal” preaching, theyenlisted in the orthodox fight to restore “the primitive faithof the new England pilgrims.” Elizabeth, Jane, and Maria Thoreauwere among the “little band” of nine doughty dissenters whodeserted Ripley’s flock in May 1826 and founded a Trinitarianchurch. Soon they were recruiting their kin. In April 1827,sister-in-law Cynthia Dunbar Thoreau sought and won approval toleave the First Church in anticipation of joining its rival.But, as it turned out, she never did. Fourteen months later, shereturned to the family pew in the First Church, having “changedher mind,” as the Reverend Ripley happily noted in the churchrecords. According to Walter Harding, who drew on the oralmemories collected by Edward Emerson, the stumbling-block wasthe official creed that all members of the Trinitarian churchwere obliged to embrace. Cynthia Thoreau refused to accept it“verbatim,” and the church would not allow her “staunchindependence.” By contrast, the creed proved no problem for hersiblings: brother Charles Jones Dunbar began worshiping with theTrinitarians in 1829, sister Louisa Dunbar joined them six yearslater. In a Calvinist family circle, Cynthia and her husbandJohn Thoreau stood alone.






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Fall: Among the 1st tenants to arrive at the Thoreau boardinghouse, the Shattuck House at #63 Main Street in Concord, were the Reverend Daniel Starr Southmayd and his bride Joanna Kent Southmayd, daughter of the Reverend Daniel Kent of Vermont, who had served in the American army during the Revolutionary War. (Professor Robert A. Gross has speculated that since the Reverend Southmayd was the pastor of the Trinitarian Congregationalist Church in Concord which was being attended by Elizabeth Orrock Thoreau, Jane Thoreau, and Maria Thoreau, the newlywed couple may well have been steered toward the Thoreau boardinghouse by these sisters.)

The “little band” of nine religious reactionaries of Concord, led by Deacon John White, established a “Trinitarian” society and put its new church across the brook from the old church, on Walden Street. By 1830, the Reverend Ezra Ripley would no longer have a monopoly on the religious life of Concord and thus it would become possible for people to “sign off” from paying the parish tax to his church.

Even Cynthia Dunbar Thoreau was for a time involved in this defection. Professor Robert A. Gross describes it in his “Faith in the Boardinghouse: New Views of Thoreau Family Religion”:6

True to their stepmother Mrs. Rebecca Kettell Thoreau’s example,Elizabeth Orrock Thoreau, Jane Thoreau, and Maria Thoreau madepublic professions of faith over the years from 1801 to 1818.

1828

6. Robert A. Gross. “Faith in the Boardinghouse: New Views of Thoreau Family Religion,” Thoreau Society Bulletin, Winter 2005

THE DEACONS OF CONCORD






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So did Cynthia Dunbar in 1811. All single women in their lateteens and early twenties, they entered a pious sisterhood. In apattern common in New England Congregationalism, seven out often members of the Concord church were women. But in 1826 the“Misses Thoreau,” as they were often called in the town records,bolted from the Reverend Ezra Ripley fold. No longer willing tosuppress misgivings over the parson’s “liberal” preaching, theyenlisted in the orthodox fight to restore “the primitive faithof the new England pilgrims.” Elizabeth, Jane, and Maria Thoreauwere among the “little band” of nine doughty dissenters whodeserted Ripley’s flock in May 1826 and founded a Trinitarianchurch. Soon they were recruiting their kin. In April 1827,sister-in-law Cynthia Dunbar Thoreau sought and won approval toleave the First Church in anticipation of joining its rival.But, as it turned out, she never did. Fourteen months later, shereturned to the family pew in the First Church, having “changedher mind,” as the Reverend Ripley happily noted in the churchrecords. According to Walter Harding, who drew on the oralmemories collected by Edward Emerson, the stumbling-block wasthe official creed that all members of the Trinitarian churchwere obliged to embrace. Cynthia Thoreau refused to accept it“verbatim,” and the church would not allow her “staunchindependence.” By contrast, the creed proved no problem for hersiblings: brother Charles Jones Dunbar began worshiping with theTrinitarians in 1829, sister Louisa Dunbar joined them six yearslater. In a Calvinist family circle, Cynthia and her husbandJohn Thoreau, Senior stood alone.

February: By this point the Reverend Daniel Starr Southmayd and his wife had moved out of the Thoreau boardinghouse on Main Street in Concord. The theological situation had become too tense. According to Joanna Kent Southmayd, although the Thoreau context had been very “pleasant,” most “enjoyable,” the housekeeping “agreeable,” there had been few topics on which it had been possible to engage in conversation without “some little collision of feeling.” Professor Robert A. Gross describes these tensions as having to do with the uniqueness of Christ: whether He be uniquely the spirit of God as “manifest in the flesh” as the Trinitarians demanded, or whether he be non-uniquely a mere relatively superior “creature of God’s will” as the Unitarians would allow. In a preserved letter which Professor Gross has uncovered, Joanna vents:

I had a very serious conversation with Mrs. T. [Cynthia DunbarThoreau], in which I told her my views and feeling respectingthe Savior. She said her views were the same, yet acknowledgedthat she could not see now he was Divine. She could not receiveHim as such. I told her I saw a vast difference between her viewsand mine. It would make a vast change in my mind to believe thatI must reserve a higher homage for another being than JesusChrist. I warned her with as much tenderness and faithfulnessas I could, of that pride of reasoning which she exhibited muchof.... I am afraid she is blind to the truth — yet she takes upsermons, which hold forth the character of Christ & professesto agree with them.... She says she prays to Christ without anyfeeling that he is inferior.






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December 3, Wednesday: The Democrat from Tennessee, General Andrew Jackson, was elected President of the United States of America, with 648,286 popular votes and 178 electoral votes.

“A large and respectable meeting of the citizens of Concord was convened ... at the Centre brick school-house, pursuant to public notice given by Rev. Dr. Ripley after the religious exercises on Thanksgiving Day [that was the week before], to take into consideration the expediency of forming a Lyceum in Concord.” John Keyes became the chairman of that Concord Lyceum project, and Lemuel Shattuck became its secretary. A committee consisting of Samuel Hoar, John Keyes, Nathan Brooks, Daniel Shattuck, Daniel Starr Southmayd, Samuel Burr, Daniel Stone, and Lemuel Shattuck was charged to prepare a constitution for this new society.

In Providence, Rhode Island, Friend Stephen Wanton Gould wrote in his journal:

4th day 3 of 12 M / Our week day Meeting which Mary B Allen Attended & had searching & powerful labour much to my consolation & edification & I have no doubt she spoke to the States & condition of many present. —Called a little while at Moses Browns on buisness found him more bright than yesterday —

December 31, Wednesday: Formation of the Concord Lyceum, an expansion of the Debating Society which had been in existence since 1822. The initial slate of officers of this association would be the Reverend Doctor Ezra Ripley, President, Josiah Davis, 1st Vice-President, Reuben Brown, 2d Vice-President, the Reverends Daniel Starr Southmayd and Hersey B. Goodwin, Vice-Presidents, Lemuel Shattuck, Recording Secretary, Phineas Allen, Corresponding Secretary, Phineas How, Ephraim Merriam, Treasurer, and Dr. Josiah Bartlett, Nehemiah Ball, Samuel Burr, Cyrus Hosmer, Daniel Stone, and Colonel William Whiting, Curators.7


12 M 31 1828 4th day / I feel that this is the last date that I shall make in this YearIn a retrospection of the past Year I have the encouraging hope that I have done nearly as well as I could - my Secret trials have been many - know only to my God & my own Soul - & yet I feel that I have been many ways favourd - indeed the evidence has been often renewed that I am still cared for, preserved & protected by the God of my life - & how unworthy do I feel —We have had the acceptable company of our friend Thos Howland today, the weather being cold he Staid here after the committee Yesterday & has been engaged today in writing an important subject now pending in the Qry & Moy [Monthly] Meeting. —

7. Shattuck’s HISTORY OF CONCORD would allege that the constitution of the society was adopted and the officers elected as this date, but that would not happen until January 7th.








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February 11, Wednesday: “A meeting of the [Concord] Lyceum was held at the centre school house this evening. Dea. Cyrus Hosmer, one of the curators, reported that the uper [sic] story of the Academy may be obtained for a permanent place of meeting, at annual rent of $20; and that the first year’s rent may be paid in fixtures. Voted, To accept the report and to hold the meetings in future at the Academy agreeably thereto. Daniel Stone Esq. resigned his office as one of the committee on questions; and Rev. Daniel S. Southmayd was chosen in his place. Voted, That, whereas there has for several years existed in Concord a society called the Concord Debating Club, which society it is understood has been of great utility to the members and auditors; and whereas it is desirable that a union should be formed between that society and this Lyceum, as more can be accomplished by united than by seperate [sic] extions [sic]; — therefore Voted, That a committee of three be chosen to ascertain on what terms said union may be effected; and Doct. Josiah Bartlette [sic], Nathan Brooks Esq. and Mr. Moses Prichard were chosen said committee. Mr. Prichard from the committee to procure subscribers reported in part; whereupon Voted, That another be added to said committee and Capt John Brown, was chosen on said committee. Voted, That the Secretary be requested to obtain the signitures [sic] of the members in his records. The Lyceum then proceeded to the discussion of the following question: — ‘Would it be expedient so to amend the constitution of the U.S. as to provide that the president should be chosen for six years and that he should be ineligible to a reelection?’ Nathan Brooks Esq — opened the debate in the affirmative and was followed by Mr. Nehemiah Ball, Daniel Shattuck, and Lemuel Shattuck, agreeably to the By-Laws. It was decided in the affirmative. Adjourned. Lemuel Shattuck, Rec. Sec.”

March 30, Friday: Francis Hunt and Samuel A. Thurston were chosen as deacons in Concord’s new Trinitarian Congregationalist Church.

A Benedictus by Samuel Sebastian Wesley was performed for the initial time, in London.

Giacomo Costantino Beltrami was nominated to be a member of the Ateneo di Bergamo (oops, there went his Wednesday afternoons).

June 8, Friday: For some reason the Reverend Daniel Starr Southmayd preached his final sermon before Concord’s Trinitarian Congregationalists and asked to be released from the pulpit. (He had been their pastor since 1827. There had been some sort of controversy that had alienated one member of the church, Joseph C. Green, to the extent that an article describing the conflict had been placed a Boston religious publication, which had led to this member’s formal trial before the congregation and his excommunication. The next time we hear news of this man, he will be attending the foundational meeting of the American Anti-Slavery Society in Philadelphia in 1833, representing himself as of Lowell, Massachusetts, and then we will see him functioning as a Presbyterian missionary, and schoolteacher, in the general vicinity of Mejico’s Tejas province that today is known as Houston.)

The Rev. DANIEL S. SOUTHMAYD was born at Castleton, Vermont,February 11, 1802, graduated at Middlebury College in 1822, andat the Theological Seminary at Andover in 1826. After sustainingthe pastoral office a little over five years, he asked for adismission, June 8, 1832, which was granted by the church, and

1829

1832






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confirmed by a council on the 15th, consisting of the Rev. SamuelStearns of Bedford, moderator, the Rev. Elijah Demond ofLincoln, scribe, the Rev. Sewall Harding of Waltham, the Rev.Leonard Luce of Westford, and delegates from their respectivechurches. From the time the church was organized to Mr.Southmayd’s ordination, 6 members were added to the church, andduring his ministry 77, (53 by original profession, and 30 byletter from other churches,) and 30 were males and 53 females;4 have been dismissed, 2 excommunicated, and 5 have died;present [1835] number of members 88, of whom 30 are males.Several, however, have removed from town. Mr. Southmaydadministered 46 baptisms, and married 26 couples. He now [1835]lives at Lowell. ... Deacon John White bequeathed to this church$700, and Miss Sarah Thoreau $50, which has been vested as afund for its use.8


6th M 8th 1832 6 day of the week 1832 / This Morning We went down to Newport to attend the Yearly Meeting - We took quarters with Aunt Nancy Carpenter, & had the privilege of using our rooms as usual — Many called to see us in the course of the YMeeting [Yearly Meeting] & we had a precious favoured Meeting through out. - In the Morng of first day there was not as much preaching as usual - a large preportion of it however was good, & in particular the testimonies from our friends Hannah C Backhouse & John Meader, stood high in my estimation — In the Afternoon our friends Joseph Bowne was large & powerful —I do not feel like undertaking to record many particulars of the transactions of the Meeting suffice it to say it was a season of favour & tho’ some trying things were under consideration, I believe the Minds of Friends were engaged to cultivate love & harmony & labour for the maintainance of the good cause After repeated settings the Meeting closed on 6th day forenoon & the School committee & the meeting for Sufferings sat in the Afternoon

August 31, Thursday: Cynthia Dunbar Thoreau rejoined the established Unitarian church of Concord, signing its covenant that she believed in “One God, the Father of all, and in Jesus Christ his Son, our Savior, the One Mediator between God & man.” Her dalliance with the Trinitarian Congregationism of the Reverend Daniel Starr Southmayd was over and done with.

8. Lemuel Shattuck’s 1835 A HISTORY OF THE TOWN OF CONCORD;.... Boston MA: Russell, Odiorne, and Company; Concord MA: John Stacy, 1835(On or about November 11, 1837 Henry David Thoreau would indicate a familiarity with the contents of at least pages 2-3 and 6-9 of this historical study. On July 16, 1859 he would correct a date mistakeburied in the body of the text.) with the contents of at least pages 2-3 and 6-9 of this historical study.)








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Benjamin Lundy would write about meeting an escaped slave in San Antonio de Bexar, in the Tejas district of Mejico. Much to the surprise of white Americans, former slaves were doing well in their new communities south of the border.

In North Carolina, Wake Forest College was founded. The Reverend Doctor Furman addressed a lengthy communication to the Governor of North Carolina, expressing the sentiments of the Baptist church and clergy on the subject of slavery. The general idea was: “The right of holding slaves is clearly established in the Holy Scriptures, both by precept and example.”

“It is simply crazy that there should ever have come into being a world with such a sin in it, in which a man is set apart because of his color — the superficial fact about a human being. Who could want such a world? For an American fighting for his love of country, that the last hope of earth should from its beginning have swallowed slavery, is an irony so withering, a justice so intimate in its rebuke of pride, as to measure only with God.”

— Stanley Cavell, MUST WE MEAN WHAT WE SAY? 1976, page 141

Soon thereafter the good reverend went to Judgment and his personal property was advertised for sale as follows:

An extract from The Observer, a religious paper edited in Lowell, Massachusetts by the Reverend Daniel S. Southmayd:

We have been among the slaves at the south. We took pains tomake discoveries in respect to the evils of slavery. We formedour sentiments on the subject of the cruelties exercised towardsthe slaves from having witnessed them. We now affirm that wenever saw a man, who had never been at the south, who thoughtas much of the cruelties practiced on the slaves, as we know tobe a fact.A slave whom I loved for his kindness and the amiableness of hisdisposition, and who belonged to the family where I resided,happened to stay out fifteen minutes longer than he hadpermission to stay. It was a mistake — it was unintentional. Butwhat was the penalty? He was sent to the house of correctionwith the order that he should have thirty lashes upon his nakedbody with a knotted rope!!! He was brought home and laid down

1833

NOTICE. On the first Monday of February next, will be putup at public auction, before the court-house, thefollowing property, belonging to the estate of the lateRev. Dr. FURMAN, viz: — A plantation or tract of land,on and in the Wataree Swamp. A tract of the firstquality of fine land, on the waters of Black River.A lot of land in the town of Camden. A LIBRARY of amiscellaneous character, chiefly THEOLOGICAL. TWENTY-SEVENNEGROES, some of them very prime. Two mules, one horse,and an old wagon.






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in the stoop, in the back of the house, in the sun, upon thefloor. And there he lay, with more the appearance of a rottencarcass than a living man, for four days before he could do morethan move. And who was this inhuman being calling God’s propertyhis own, and ruing it as he would not have dared to use a beast?You may say he was a tiger — one of the more wicked sort, andthat we must not judge others by him. He was a professor of thatreligion which will pour upon the willing slaveholder theretribution due to his sin.We wish to mention another fact, which our own eyes saw and ourown ears heard. We were called to evening prayers. The familyassembled around the altar of their accustomed devotions. Therewas one female slave present, who belonged to another master,but who had been hired for the day and tarried to attend familyworship. The precious BIBLE was opened, and nearly half a chapterhad been read, when the eye of the master, who was reading,observed that the new female servant, instead of being seatedlike his own slaves, flat upon the floor, was standing in astooping posture upon her feet. He told her to sit down on thefloor. She said it was not her custom at home. He ordered heragain to do it. She replied that her master did not require it.Irritated by this answer, he repeatedly struck her upon the headwith the very Bible he held in his hand. And not content withthis, he seized his cane and caned her down stairs mostunmercifully. He then returned to resume his profane work, butwe need not say that all the family were not there. Do you askagain, who was this wicked man? He was a professor of religion!!

December 4, Wednesday: The Calculational Engine project had soaked up to date some £17,000 in tax revenues, a truly enormous sum of money, and there was nothing whatever to show for it. Charles Babbage ordered his contractor Joseph Clement, as preparations for removal of the engine were completed: To move all parts of the engine except the large platform for the calculating end and the large columns; all the drawings, (the 27 still attached to drawing boards were not be taken off them, the contractor was to include cost of the boards if necessary); all the rough sketches, small notebook on contrivances determined upon and the several loose sheets of mechanical notations of the Calculational Engine; and all the patterns from which castings had been made and thus were no longer required. He was to oil and pack all steel parts to avoid rust, and list the parts remaining at his workshop that were the property of the Government (these materials would be removed in 1843 to King’s College, London).

In Philadelphia, a group of black and white male abolitionists organized the American Anti-Slavery Society and Arthur Tappan became its 1st president. The Reverend Samuel Joseph May attended, and William Lloyd






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Garrison, and also Friend John Greenleaf Whittier, Lewis Tappan and Arthur Tappan, Friends James and Lucretia Mott, etc. Of the about 60 people in attendance only 21 were members of the Religious Society of Friends, because conservative Quakers would have been keeping their distance from all involvement in outside organizations, even those such as this one whose aims they generally greatly respected. The Reverend Daniel Starr Southmayd, not of Concord but “of Lowell, Massachusetts,” was a delegate. On the last day of the meeting, the new society urged that white females should also set up their own auxiliary anti-slavery societies. In that period the claim was being made, that True Womanhood would restrict itself to the home, and this claim was being hotly contested by women who would insist that the True Woman was merely following her natural True Womanly inclination, in seeking to succor the defenseless in such institutions as the Samaritan Asylum for Indigent Colored Children in Boston.

As wives and mothers, as sisters and daughters, we arebound to urge men to cease to do evil.






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There were three blacks present, including a Philadelphia barber and dentist named James McCrummill and the well-to-do Robert Purvis of Philadelphia — who although he appeared white:

was known locally to be actually not a white man at all.9 Purvis signed the Declaration of Sentiments.

(Notice that although white men of this period generally feared social contamination by inferior blacks, even an intimate touching, as by a barber, could be permissible,as depicted here in a Virginia barbershop — so long as the relationship was one clearlymarked as an intransitive one, between a superior or customer and an inferior or servant.)

9. This would be by way of contrast with Senator Daniel Webster, who was so dark-complected that once he was actually turned away by a commercial establishment that imagined it was dealing with a black American, but who was generally known to be, actually, a white man through and through.

Not considered a white man.






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There were two or three Unitarians. At one point during the convention a young man at the door was speaking of his desire to dip his hand in Garrison’s blood but the Philadelphia police, rather than take such a person into detention, warned the convention organizers that the path of discretion would be for them to meet only during hours of daylight.

Garrison authored the broadside “Declaration of Sentiments” of the meeting (Declaration of the Anti-Slavery Convention), which under an image of Samson strangling the lion included a renunciation of “the use of carnal weapons” and a declaration that “doing evil that good may come” represented the antithesis of Christian ethics. At one point Friend Lucretia Mott rose to suggest from the back of the room that in the draft of this resolution, the mention of God be placed before rather than after the mention of the Declaration of Independence. As a woman and a non-delegate she spoke with such diffidence that the chairman had to encourage her. This could very well have been the 1st time that many in the room had heard a woman speak in a public meeting.10

After silence in the Quaker manner, it was time for the actual delegates, that is, the menfolk, to file forward and affix their signatures to the declaration — this would be the signature that Whittier would later say he was more proud of, than of his signature on the title page of any of his books.

The broadside manifesto “Declaration of the Anti-Slavery Convention Assembled in Philadelphia, December 4, 1833,” as so nicely illustrated by Rueben S. Gilbert of Merrihew & Gunn (his work excerpted above), announced the reasons for formation of the society and enumerated its goals:

10. As a woman she would not of course have been officially a delegate to this convention, but a mere spectator accompanying her spouse. Of course no-one thought of the idea of having women as delegates, let alone to solicit the signatures of women, nor is it likely that any of the women even contemplated the possibility of a woman’s adding her own signature Such things were not just unheard-of, in this period, but also, very clearly, they went unthought as well. For a woman to have sported a signature would have been like for a woman to have sported a beard. During this month Abba Alcott, pregnant wife of Bronson Alcott and mother of an infant author-to-be Louisa May Alcott, was helping Lucretia Mott form the Philadelphia Female Anti-Slavery Society.

THE ALCOTT FAMILY






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Friend Lucretia Coffin Mott as engraved by G.E. Perine & Co of New York






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Constitution of the American Anti-Slavery Society

Whereas the Most High God “hath made of one blood all nations of men to dwell on all the face of the earth,” and hath commanded them to love their neighbors as themselves; and whereas, our National Existence is based upon this principle, as recognized in the Declaration of Independence, “that all mankind are created equal, and that they are endowed by their Creator with certain inalienable rights, among which are life, liberty, and the pursuit of happiness”; and whereas, after the lapse of nearly sixty years, since the faith and honor of the American people were pledged to this avowal, before Almighty God and the World, nearly one-sixth part of the nation are held in bondage by their fellow-citizens; and whereas, Slavery is contrary to the principles of natural justice, of our republican form of government, and of the Christian religion, and is destructive of the prosperity of the country, while it is endangering the peace, union, and liberties of the States; and whereas, we believe it the duty and interest of the masters immediately to emancipate their slaves, and that no scheme of expatriation, either voluntary or by compulsion, can remove this great and increasing evil; and whereas, we believe that it is practicable, by appeals to the consciences, hearts, and interests of the people, to awaken a public sentiment throughout the nation that will be opposed to the continuance of Slavery in any part of the Republic, and by effecting the speedy abolition of Slavery, prevent a general convulsion; and whereas, we believe we owe it to the oppressed, to our fellow-citizens who hold slaves, to our whole country, to posterity, and to God, to do all that is lawfully in our power to bring about the extinction of Slavery, we do hereby agree, with a prayerful reliance on the Divine aid, to form ourselves into a society, to be governed by the following Constitution: —ARTICLE I. — This Society shall be called the AMERICAN ANTI-SLAVERY SOCIETY.ARTICLE II. — The objects of this Society are the entire abolition of Slavery in the United States. While it admits that each State, in which Slavery exists, has, by the Constitution of the United States, the exclusive right to legislate in regard to its abolition in said State, it shall aim to convince all our fellow-citizens, by arguments addressed to their understandings and consciences, that Slaveholding is a heinous crime in the sight of God, and that the duty, safety, and best interests of all concerned, require its immediate abandonment, without expatriation. The Society will also endeavor, in a constitutional way, to influence Congress to put an end to the domestic Slave trade, and to abolish Slavery in all those portions of our common country which come under its control, especially in the District of Columbia, -- and likewise to prevent the extension of it to any State that may be hereafter admitted to the Union.ARTICLE III. — This Society shall aim to elevate the character and condition of the people of color, by encouraging their intellectual, moral, and religious improvement, and by removing public prejudice, that thus they may, according to their intellectual and moral worth, share an equality with the whites, of civil and religious privileges; but this Society will never, in any way, countenance the oppressed in vindicating their rights by resorting to physical force.ARTICLE IV. — Any person who consents to the principles of this Constitution, who contributes to the funds of this Society, and is not a Slaveholder, may be a member of this Society, and shall be entitled






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to vote at the meetings....

December 6, Friday: In Charlestown, Massachusetts, anti-Catholic rioting began after a WASP was beaten to death by Irish immigrants. The homes of many Catholics were destroyed.

The HMS Beagle and Charles Darwin sailed from the mouth of the Rio de la Plata.

According to the “Declaration of Sentiments of the American Anti-Slavery Society, “In purity of motive, in earnestness of zeal, in decision of purpose, in intrepidity of action, in steadfastness of faith, in sincerity of spirit, we would not be inferior to them [to, that is, our forefathers who founded this temple of Freedom]. Their principles led them to wage war against their oppressors, and to spill human blood like water, in order to be free. Ours forbid the doing of evil that good may come, and lead us to reject, and to entreat the oppressed to reject, the use of all carnal weapons for deliverance from bondage; relying solely upon those which are spiritual, and mighty through God to the pulling down of strong holds. Their measures of physical resistance —the marshalling in arms —the hostile array —the moral encounter. Ours shall be such only as the opposition of moral purity to moral corruption —the destruction of error by the potency of truth —the overthrow of prejudice by the power of love —and the abolition of slavery by the spirit of repentance. Their grievances, great as they were, were trifling in comparison with the wrongs and sufferings of those for whom we plead. Our fathers were never slaves —never bought and sold like cattle —never shut out from the light of knowledge and religion —never subjected to the lash of brutal taskmasters. But those, for whose emancipation we are striving....”






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December 16, Tuesday: The statutes of Mexico still protected the Catholic religion by prohibiting Protestant ministers and/or church services. The Reverend Daniel Starr Southmayd and Mrs. Joanna Kent Southmayd, with their youngsters Joanna, Maria, and the infant Catherine, were nevertheless preparing to go there on behalf of the Presbyterian church. They were bringing along with them, courtesy of the American Bible Society, several hundred Bibles in English, Spanish, and German “for gratuitous distribution in Texas.” At this point Joanna began a letter to her brother in Boston. Since she would not be able to post this until her family arrived at its destination in Texas, it would turn into a sort of diary of their adventurous trip. Joanna began her letter on this day by informing her brother that the Whig in New-York harbor was about to up anchor and set sail for Galveston Bay, and that their voyage would require at least “six Sabbaths.” Joanna would add later that, despite such seasickness that she was actually unable to read her Bible, they were “overwhelmed with the goodness of God who cared for us in these dark waters.” When the Whig entered Galveston Bay, she reported, it grounded on Red Fish Bar for seven days and they were forced to abandon the vessel and seek refuge at Clopper’s Point: “Mr. Clopper and his son were very kind to us.” Her initial missionary efforts met with the pointed advice that when people came to Texas they lost their religion. They borrowed a boat to travel the final 30 miles to Harrisburg, along the way stopping by the home of a large family of Irish Catholics. Once against Joanna was warned that people of faith who came to Texas were soon cured of it. The family would settle between Harrisburg and San Felipe de Austin to begin a Protestant ministry and school just inland of what is now the port of Houston, where there already had been (since that spring) another Presbyterian minister, the Reverend Peter H. Fullenwider.

1834






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February: The Reverend Daniel Starr Southmayd and Joanna Kent Southmayd and their daughters arrived at Harrisburg, Texas on a cold night, disembarking in the bushes on the bank of a bayou with seven trunks containing all their earthly belongings and 100 Bibles. They spent this first night in a vacant shack and then, since they could not locate an owner, made this their home. Their meals were mostly rice and corn meal although occasionally they would be able to obtain beef and potatoes. They would be there for about a year before they would need to flee the arrival of a Mexican army.

1835






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March: Benjamin Lundy was granted 138,000 acres of Mexican land in Tamaulipas. Lundy wanted to establish a colony at least 250 families of manumitted US slaves within two years (the Texas fighting would intercept this plan).11

The Reverend Daniel Starr Southmayd and Joanna Kent Southmayd began a school at Harrisburg, which Joanna estimated to consist of some 40 adults and 15 children of school age (this probably was the 1st school within what is now Houston, Texas). The teaching would be the wife’s task as the husband would need to pursue the family’s “headright” land grant that the Mexican authorities in San Felipe de Austin, 40 miles away, the current seat of the colonial government, were registering to each emigrant family that settled in Texas.

He managed to title a homestead in the family name, the “Southmayd League,” but then according to the rules this had to be improved and had to be lived upon. The Reverend Southmayd borrowed an axe and began to fell trees and put up a split-rail fence enclosing six acres which the family hoped to be able to farm. He would make the 25-mile trek from this claim to the Harrisburg shack as often as possible, but the family had as yet no horse.

Fall: Before the end of his summer of labor on their new Texas homestead, the Reverend Daniel Starr Southmayd was so ill that often he couldn’t accomplish the 25-mile hike to visit his wife and daughters. Joanna Kent Southmayd wrote “The children were grieved last night that their father did not come and it required all my Christian fortitude to convince them it was the will of God.”

11. Benjamin Lundy. THE LIFE, TRAVELS AND OPINIONS OF BENJAMIN LUNDY. Ed. William Parrish. (Philadelphia: William D. Parrish Publisher, 1847), page 168; Merton Dillon. BENJAMIN LUNDY AND THE STRUGGLE FOR NEGRO FREEDOM (Urbana IL: U of Illinois P, 1966), pages 203-4.






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April: The Reverend Daniel Starr Southmayd, Joanna Kent Southmayd, and their daughters fled from Harrisburg, Texas as the Mexican army approached. They would not be able to return to the property they were calling their home until September, after the Battle of San Jacinto, and upon returning they would need to live in a tent because their shack had been burned. The mother wrote to her mother in Vermont “I have just finished dressing my little Joanna for the grave.”

1836






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May: From this month into June, Mexican Centralist forces were ordered out of Texas following Santa Anna’s capture at the Battle of San Jacinto — as they departed, the Centralist garrison destroyed the Alamo’s fortifications.

The 2d of the three Southmayd daughters, Maria, died. Only the infant daughter Catherine remained.

Fall: With the Reverend Daniel Starr Southmayd gravely ill, Joanna Kent Southmayd loaded him and the family’s one surviving daughter, the infant Catherine, into an ox cart and they pushed on to the Brazos River, where at Fort Bend the mother would begin another school (this was probably the first in what is now Fort Bend County, Texas). The cart was driven by a drunk named Smith, and their remaining family possessions fitted into one box.

December: On the Brazos River, the Borden family of Fort Bend, Texas took in Joanna Kent Southmayd and the gravely ill Reverend Daniel Starr Southmayd and the family’s surviving baby Catherine, and treated them kindly. However, the husband would survive there for only a few weeks.

REMEMBERING THE ALAMO






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January: Daniel Starr Southmayd died at the Borden family home at Fort Bend on the Brazos River of Texas. When Joanna Kent Southmayd’s family would offer to finance a return to New England, she would refuse because of her need to continue the Lord’s work, and would open a private school at Fort Bend and later move with her daughter to Bailey’s Prairie in Brazoria and teach school.

February 1: Joanna Kent Southmayd, the widow of the Reverend Daniel Starr Southmayd, remarried with the Reverend John B. Warren, the Presbyterian minister in Brazoria, Texas.

When the Texas and Pacific Railroad built a track through Grayson County, Texas, it created a depot at a central location along the line with loading pens in which the cowboys of the large ranches of western Grayson County could aggregate their cattle to be shipped to the slaughterhouses of Fort Worth. Since these cattle pens were located on what was marked on the maps with the name Daniel Starr Southmayd, the depot was given that name.

The federal government established a post office at Southmayd, Texas where a small town was growing up around the Texas and Pacific Railroad’s cattle depot.

1837

1839

1877

1881






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Formation of the League of Nations’ Permanent Advisory Committee of Seven Experts on Slavery. This committee was limited from the get-go to being sheerly “advisory,” and would be dominated by nations that were more interested in defending their national interests than in dealing with slavery. By 1937 Britain would become discouraged at this, and the committee’s work would be laid down.

As part of the centennial celebration of the Republic of Texas –which had by the sheerest coincidence been established precisely when the Mexican Republic had begun offensively to struggle against race slavery– Clarence R. Wharton wrote a series of historical articles for the Houston Chronicle none of which happened to mention why it had been that at that point in time that as the sheerest coincidence the white men of the Republic had seceded. Among these historical articles that were interesting both for what they considered and for what they failed to consider were several congratulatory articles about Joanna Kent Southmayd.

The Houston Independent School District named an elementary school in the memory of Joanna Kent Southmayd, the 1st teacher to assemble a school within the confines of what had become this school district (this “Joanna Southmayd Elementary School” was within a few hundred yards of the spot at which the Southmayds had disembarked in Texas in 1834).

COPYRIGHT NOTICE: In addition to the property of others,such as extensive quotations and reproductions ofimages, this “read-only” computer file contains a greatdeal of special work product of Austin Meredith,copyright 2013. Access to these interim materials willeventually be offered for a fee in order to recoup someof the costs of preparation. My hypercontext buttoninvention which, instead of creating a hypertext leapthrough hyperspace —resulting in navigation problems—allows for an utter alteration of the context withinwhich one is experiencing a specific content alreadybeing viewed, is claimed as proprietary to AustinMeredith — and therefore freely available for use byall. Limited permission to copy such files, or anymaterial from such files, must be obtained in advancein writing from the “Stack of the Artist of Kouroo”Project, 833 Berkeley St., Durham NC 27705. Pleasecontact the project at <[email protected]>.

1935

1936

“It’s all now you see. Yesterday won’t be over untiltomorrow and tomorrow began ten thousand years ago.”

– Remark by character “Garin Stevens”in William Faulkner’s INTRUDER IN THE DUST

mailto:[email protected]

Well, tomorrow is such and such a date and so it began on that date in like 8000BC? Why 8000BC, because it was the beginning of the current interglacial -- or what?




Bearing in mind that this is America, "where everything belongs," the primary intent of such a notice is to prevent some person or corporate entity from misappropriating the materials and sequestering them as property for censorship or for profit.



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Prepared: February 28, 2013






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ARRGH AUTOMATED RESEARCH REPORT

GENERATION HOTLINE

This stuff presumably looks to you as if it were generated by ahuman. Such is not the case. Instead, upon someone’s request wehave pulled it out of the hat of a pirate that has grown out ofthe shoulder of our pet parrot “Laura” (depicted above). Whatthese chronological lists are: they are research reportscompiled by ARRGH algorithms out of a database of data moduleswhich we term the Kouroo Contexture. This is data mining.To respond to such a request for information, we merely push abutton.






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Commonly, the first output of the program has obviousdeficiencies and so we need to go back into the data modulesstored in the contexture and do a minor amount of tweaking, andthen we need to punch that button again and do a recompile ofthe chronology — but there is nothing here that remotelyresembles the ordinary “writerly” process which you know andlove. As the contents of this originating contexture improve,and as the programming improves, and as funding becomesavailable (to date no funding whatever has been needed in thecreation of this facility, the entire operation being run outof pocket change) we expect a diminished need to do such tweakingand recompiling, and we fully expect to achieve a simulation ofa generous and untiring robotic research librarian. Onward andupward in this brave new world.

First come first serve. There is no charge.Place your requests with <[email protected]>.Arrgh.

mailto:[email protected]






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