Table of Contents
Study
Areas:
Slavery
Anti-Slavery
Free Persons of Color
Underground Railroad
The Violent Decade
US Colored Troops
Civil War
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Chapter Seven
Rebellion
Pursuing a Course Unwise, Fanatical, and Disorganizing: Harrisburg's White Anti-Slavery Activists
In the summer of 1839, the multitalented publisher, abolitionist, and minister, Charles
Bennett Ray, visited his learned friend Morel in Harrisburg.
In a letter to his partner, co-owner of the abolitionist
newspaper Colored American, Phillip A. Bell, Ray noted
that Harrisburg suits my notion better than any I had seen
since my leaving Philadelphia. During a stroll through town,
Ray and Junius Morel decided to visit the Capitol, intent upon
obtaining the ear of some state legislators, but found it closed
and vacant, the lawmakers having deserted town for cooler
locales. So instead, the abolitionist publisher turned his
attention to arranging a series of meetings with local African
American citizens in the hopes of obtaining subscribers to his
newspaper, which was perpetually in need of funding. He was
optimistic of success, having previously described Harrisburg s
black citizenry as quite unlike the people in most other
places; they exhibited a very intelligent look, and a cheerful
countenance, indications of a better heart. Morel helped to
arrange meetings on two successive nights, at which Ray could
preach, lecture, and make appeals for subscribers. The activist
minister, however, was sorely disappointed, securing but ten
subscribers among a population of some hundreds from his public
appeals in town. Ray expressed his dismay to Bell, asking:
How is this? The
same reason which apply to our people in this state, more
than in any other, in which I have traveled. A want of
interest among the more intelligent, in the Abolition cause;
for in almost exact proportion, as you find them engaged in
this, you find them interested in the moral elevation of our
people, and in the success of the Colored American. There
are however a few choice spirits here and most of them
either had, or did subscribe for the paper. I found a few
very choice white abolitionists, some of whom rendered the
paper some assistance.41
Among
the few choice spirits, Ray would have counted Junius Morel and
a few of his neighbors, some of whom already received the
Colored American. The failure of Ray to convince more of
Harrisburg s African American residents to buy subscriptions to
his newspaper, however, does not rule out an interest, as he
concluded, in abolition. It more probably speaks to the severe
lack of wealth among these residents, who only a few months
before, had pooled their money to purchase a lot from the
Forster estate, at the corner of Tanner Alley and South Street,
and were in the process of erecting a new building to house the
growing Wesley A.M.E. Church. They had outgrown the small log
building at Third and Mulberry, and, once again under the
visionary leadership of founding pastor David Stevens, they saw
a new opportunity in the growth of the African American
community on the narrow streets east of the Capitol building.
But
money, as always, was tight, and the new building project had
undoubtedly sapped their savings. The previous minister, Jacob
D. Richardson, had begun his school for African American
children in part to supplement his meager pay. Even Junius
Morel, who championed support for the abolitionist newspapers,
was frequently too cash-poor to afford a subscription.42
Morel s
more lasting and important contribution, however, was in
introducing Ray, and other African American anti-slavery
activists, to Harrisburg s few very choice white
abolitionists. This alliance, which had apparently begun within
a year of Morel s arrival in Harrisburg, was to prove very
fruitful in the coming decade as both black and white activists
scrambled to counter a growing anti-abolitionist sentiment in
the town.
"A
Few Choice Spirits"
The Alexander Graydon Family
Among the white abolitionists in Harrisburg who were leading the
charge against slavery were several children of the William
Graydon family, and in particular Graydon s oldest son,
Alexander. Few families in Harrisburg at the time held more
influence, or were more respected. Alexander was named either
for his grandfather Alexander, or for his uncle, the
Revolutionary War hero Captain Alexander Graydon, who had
commanded a company of the Third Pennsylvania Regiment of the
Line at the battle of Fort Washington in New York. Captain
Graydon s troops were inexperienced city boys from Philadelphia
who found themselves facing the fearsome veterans of the
Forty-Second Highlander Regiment the Black Watch Regiment. It
was an uneven match from the start, and Graydon and most of his
troops were captured and spent considerable time on British
prison ships anchored in New York Harbor. After the war he found
himself drawn to the Pennsylvania interior, first to Reading,
where he resumed his study of the law, and then further west,
where a new town was rising under my eyes on the magnificent
banks of the Susquehanna. 43
Alexander Graydon relocated to the newly established town of
Harrisburg, along with his brother William, also an accomplished
lawyer, and they both took leading roles in the development of
the town. Alexander was the first county prothonotary, and
William was admitted to the bar in 1786, but he also served on
the town council, as a notary public, and as town burgess.
William married and raised a family in Harrisburg, and it was
some of his children, rather than their father, who took an
interest in abolitionist philosophies.
This interest is ironic, because they were raised in a family
that held and used slave labor. Their uncle, Captain Alexander
Graydon, owned at least one slave in Dauphin County as late as
1798.44 Perhaps
even more ironic is the fact that their family position and
wealth was derived at least in part from the profits of the
Philadelphia mercantile firm of Caleb Emerson and Alexander
Graydon, their grandfather, whose business in the late 1730s and
early 1740s included the sale of African slaves. Those profits
helped to finance the fine education and legal training of
Alexander, Jr., and William, their father.
Regardless of their slaveholding heritage, the children of
William Graydon, grandchildren of part-time slave merchant
Alexander Graydon, embraced anti-slavery in their beliefs, and
demonstrated it in their actions. These beliefs and deeds,
however, despite their family s position of respect in the
community, would ultimately lead to conflict and, for some, a
bitter rift with many of their Harrisburg neighbors and family
members.
The younger generation of Graydons became associated with
another Harrisburg family, the McKinneys, through two marriages.
Mordecai McKinney, a young lawyer, was probably first known to
the Graydon children through their father, who was also a
lawyer. Mordecai McKinney was born in Middletown, Dauphin
County, and studied at Dickinson College in Carlisle, later
studying law under Judge Stephen Duncan of Carlisle. He was
admitted to the Dauphin County Bar in 1817, the same year that
his father moved the family to Harrisburg, and the younger
McKinney quickly began to distinguish himself in Pennsylvania's
legal community. In 1827, Governor Shulze appointed him an
associate judge of Dauphin County. During his career as a
jurist, McKinney published several volumes of legal references,
including The Pennsylvania Justice of the Peace in
1839.
Mordecai's parents were Mordecai and Mary "Polly" Chambers, and
his grandfather was also named Mordecai McKinney. The father,
Mordecai McKinney, was a merchant who owned a store in
Middletown. At some point, the elder McKinney owned several
slaves, including at least one in Dauphin County. He registered
the child of a slave in Harrisburg, according to the state
abolition law, a boy named Dick. His son, Mordecai McKinney, the
Harrisburg, lawyer and judge, would have therefore grown up with
slavery. His mother, Mary, was the daughter of Colonel William
Chambers of Middleton Township, Cumberland County, who
registered at least seven slaves at Carlisle during his
lifetime. Like the Graydon children, who grew up with slaves in
their household and became abolitionists, Mordecai also turned
away from slavery as a young adult.
Mordecai McKinney came to Harrisburg as a young lawyer, only
twenty-one years of age, in 1817. It was probably at this point
that he made the acquaintance of the elder William Graydon, who
was also a practicing lawyer in the town. At least one of
Mordecai s younger sisters, Mary Ann, was enrolled at the
Presbyterian Sabbath School, at which William Graydon s daughter
Rachel was a teacher. Whether through a professional association
with her father, or through participation at the Presbyterian
School, Mordecai was soon introduced to the lively and scholarly
Rachel, and in a few years, the two were married.
At about the same time, the two families experienced a second
marriage by which they were further bonded. Rachel Graydon s
older brother, Alexander, had married in 1818, but his young
wife, Sarah Geddes, tragically died a year later, probably due
to complications from childbirth, as her death occurred eight
days after the birth of the couple s first child, a son. In
1822, Alexander remarried, and chose a younger sister of
Mordecai McKinney, Jane Chambers McKinney. The two shared many
views, including a hatred of slavery. Like her brother Mordecai,
Jane came to abhor the realities of slaveholding after listening
to stories told to her by two of the family s slaves in
Wilmington, known to her by the names Daddy Jack and Old
Sackey. Years later, Jane related to her own children the sad
stories she had heard from these two slaves:
Two old slaves,
Daddy Jack and Old Sackey were her special friends and
she loved to go to their cabins and listen to the weird
stories of their early lives. Old Sackey was a king s
daughter in Africa. She was playing on the beach one day
with other girls, when the white man came and stole her away
and thrust her into the horrible hold of a slave ship. She
could never speak of the awful experience without trembling
all over, and to the day of her death she never smiled!
Whether
the stories related to Jane and her siblings by the McKinney
family slaves were true or not is less important than the effect
they had on the children. Jane s daughter Mary Ellen later
wrote, My mother attributed much of her own horror of slavery
to the impressions made on her childish mind by these recitals. 45 Although many of the
Graydon and McKinney children held distinct anti-slavery views,
the attitudes of Jane and her new husband Alexander were perhaps
the most extreme. They became two of Harrisburg s leading white
anti-slavery activists, and were the ideological poles to which
those of like mind were drawn.
Like
Minded Individuals:
Other Harrisburg Abolitionists
There were a precious few other Harrisburg abolitionists. James
Wallace Weir began with a career in printing, having learned the
trade from John S. Wiestling, who acquired the newspaper Pennsylvania
Intelligencer. Weir left the printing trade for a career
in banking, at which he spent the rest of his professional life.
A strongly religious and moral man, James W. Weir was appointed
in 1835 as superintendent of the Presbyterian School in
Harrisburg, a position that brought him into close association
with the Graydon and McKinney families, in which he found
kindred spirits for the cause of abolition.46
James older brother, John Andrew Weir, was also an ardent
supporter of anti-slavery causes. John Andrew was a carpenter
and coach maker, and later opened a hardware store in town. He
married Catherine Wiestling, daughter of printer John S.
Wiestling, and became active in politics under Governor Joseph
Ritner.
Another key figure in Harrisburg anti-slavery circles was the
Connecticut Yankee William Root, who moved to town in 1834 to
peddle tin and iron implements. Root built up his trade to the
point at which he, like his friend John Weir, could open a
hardware store. Coming to Harrisburg at about the same time was
Nathan Stem, who took up the position of Rector of the newly
built St. Stephen s Episcopal Church. The Reverend Stem came to
Harrisburg after resigning his post in October 1831 as Rector of
a pair of Episcopal churches, to which he split his duties, in
Delaware County, Ohio.
The
Preacher Abolitionists
Though he arrived in town from Ohio, Nathan Stem was actually a
Pennsylvania native, having been born in East Nantmeal, Chester
County, in 1804. He completed his primary education in
Pennsylvania and studied for the clergy in Alexandria, Virginia.
His first post was in Delaware, Ohio, where he was married in
June 1831 to Sarah May Potts, of his native Chester County. Stem
and his new wife arrived in Harrisburg in March 1832.47
Here they soon sought out the few local people who shared their
abolitionist views, and although they were newcomers to the
town, Reverend Stem made up for his lack of social connections
with an energy and drive that served the anti-slavery cause
well.
Nathan Stem was one of only two white ministers in Harrisburg to
advocate for the rights of slaves. The other was John
Winebrenner, an iconoclastic minister of the Reformed Church,
whose stringent egalitarian beliefs alienated many of his
congregants and led to the creation of a brand new church in
Harrisburg.
Like many of Harrisburg s abolitionists, Winebrenner was born
into a slaveholding family, in Frederick County, Maryland. He
took a strong interest in the ministry as a young man, and
studied at Dickinson College in Carlisle. He was ordained into
the German Reformed Church in Hagerstown, Maryland, and in 1820
was given charge of four rural churches in central Pennsylvania:
Salem Church, on Chestnut Street in Harrisburg; Wenrich s
Church, near Linglestown; Shoop s Church, which was in present
day Colonial Park; and Salem Church in Cumberland County, now
Historic Peace Church.
The Harrisburg Salem Church was not yet built when Winebrenner
arrived in town, and it was largely because of his fundraising
and organizing talents that the local congregation was able to
construct a new church building at the corner of Third and
Chestnut streets in 1822. There were, however, strong
differences of religious opinion and style between John
Winebrenner and many in his flock. He was a young, ideologically
religious scholar, who brought to his post many new ideas
regarding how the church should be managed, and he began making
decisions that were normally made by the vestry, much to the
vestry s dissatisfaction. He upset his congregants by preaching
at Methodist churches, and by inviting non-ordained visitors to
preach from his pulpit. Perhaps most upsetting to the highly
traditional members of his local church, though, was his
revivalist style, with its attendant shouting, noise, and
seeming lack of structure.
By April 1823, the Harrisburg church had seen enough of his
leadership to advocate for change. Taking matters into their own
hands, the church vestrymen locked the doors to Salem Church one
Sunday, and when Reverend Winebrenner arrived for services, he
found himself locked out, with a large hostile crowd in front of
the church on Chestnut Street. Winebrenner took his few loyal
followers to the river, and there, in front of John Harris
grave, he held an outdoor service in his own style.48
When it became apparent that he was not going to be able to
wrestle back control of his post, John Winebrenner began holding
independent services in various places, including the county
courthouse, the market sheds on the square, and in the
lumberyards next to the canal, just east of Market Street. A
formal church building, called Union Bethel, was constructed on
Mulberry Street in 1827, and in 1830, John Winebrenner had
himself publicly baptized by immersion in the Susquehanna River
by a local Brethren in Christ minister, Jacob Erb. This highly
public act followed his numerous successful revivals around the
Harrisburg area in the late 1820s, at which he organized the
selection of teaching elders, who took on a pastoral function.
In October 1831, several of Winebrenner s teaching elders met in
Harrisburg, after agreeing on some basic theological principles
the year before, and officially formed the Church of God. This
new church was associated with social activism, and embraced
such controversial topics as peace, temperance, free education,
and anti-slavery. It was also not segregated by race. As a moral
reformer, John Winebrenner had earlier been active in
distributing religious materials among Harrisburg s poor,
including its African American citizens, and had helped to
operate an African American Sunday School. He welcomed African
Americans to worship with him at his revival meetings, and his
church publicly baptized African Americans.49
These interracial connections would serve the anti-slavery
movement in Harrisburg well, as John Winebrenner s followers
worked not only to further the acceptance of anti-slavery
philosophies, but worked also for the acceptance of African
Americans as brethren. It was not, however, the only place in
which the two races cooperated on this issue during this early
period. As was noted earlier, Junius Morel sought white patrons
in Harrisburg to support his favorite black anti-slavery
publishers, and George Chester encouraged white abolitionists to
use his oyster cellar, where they could peruse abolitionist
publications, for meetings both public and private.
There was a second less known but strong connection between
activist George Chester and Harrisburg s white abolitionists,
though, which is not apparent from the public proclamation
issued by local black abolitionists in 1831. That connection was
made by Chester s wife, Jane, who in 1825, just prior to her
marriage to George, took a job as a maid in the household of
Alexander and Jane Graydon. Not long after that, she moved to a
housekeeping job with Graydon s sister Rachel and brother-in-law
Mordecai McKinney, thus having established a trusted
relationship with two of the town s most ardent white
abolitionist families.
By
the mid 1830s, Harrisburg s white and African American
abolitionists were poised to begin their public agitation on
this very contentious issue. Though the initial public events
were held in separate racial spheres during the next decade, the
quiet cooperation had already bonded them in a common cause that
would be vigorously attacked by their ideological opponents as
a course unwise, fanatical, and disorganizing.
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Notes
41. Colored
American, 31 August 1839.
42. In
December 1837, Morel lamented to the editors of the Colored
American that he was bound down in deep sorrow, because
my pecuniary resources as yet would not enable me to give that
support to it my heart desires. On 15 April 1838, Morel wrote
to Charles B. Ray, Some kind friend has caused the Colored
American (I love the name!) to be sent to my address. Should
they be known to you, be so kind as to give my sincere thanks
and warmest gratitude to him, or them, for the very especial
favor conferred on me. Colored American, 9 December
1837, 3 May 1838.
43.
Graydon, Memoirs of His Own Time, 338.
44. U.S.
Direct Tax of 1798, Dauphin County.
45. Mary
Ellen Graydon Sharpe, A Family Retrospect
(Indianapolis, Hollenbeck Press, 1909), p. 45-46.
46.
Stewart, Centennial Memorial, 230.
47. Moses
Auge, Lives of the Eminent Dead and Biographical Notices of
Prominent Living Citizens of Montgomery County, Pa.
(Norristown, PA: M. Auge, 1879), 143.
48. J.
Harvey Gossard, John Winebrenner: Founder, Reformer, and
Businessman, in John M. Coleman, John B. Frantz, and Robert G.
Crist, eds., Pennsylvania Religious Leaders, Pennsylvania
Historical Studies no. 16 (University Park: The
Pennsylvania Historical Association, 1986), 87-89.
49.
Ibid., 91-94.
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