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 one as governor. 'He began to question,' says Mr. Clarkson, 'whether, under the Christian system, men ought to be consigned to unconditional slavery; whether they ought to be bought and sold. This question he determined virtuously, and in unison with the resolutions of the two forementioned yearly meetings of the Quakers. He resolved, as far as his own powers went, upon incorporating the treatment of the negroes, as a matter of Christian duty, into the discipline of the religious body to which he belonged. He succeeded; and a minute was passed by the monthly meeting of Philadelphia, and properly registered there, by which a meeting was appointed more particularly for the negroes once every month; so that, besides the common opportunities they had of collecting religious knowledge by frequenting the places of public worship, there was one day in the month in which, as far as the influence of the monthly meeting extended, they could neither be temporally nor spiritually overlooked. Having secured their good treatment in a certain degree among those of his own persuasion, his next object was to secure it among others in the colony, on whom the discipline of the Quakers had no hold, by a legislative act. This was all he could do at present. To forbid the bringing of slaves into the colony was entirely out of his power. He had no command whatever over the external commerce of the mother country. He was bound, on the other hand, by his charter, to admit her imports, and at this moment she particularly encouraged the slave trade. His first step, then, was to introduce a bill into the assembly which should protect the negroes from personal ill treatment, by fair trials and limited punishments, when they committed offenses; and which, at the same time, by regulating their marriages, should improve their moral condition. This he did with a view of fitting them by degrees for a state of freedom; and as the bill comprehended not only those negroes who were then in the province and territories, but those who should afterwards be brought there, he hoped that it would lay the foundation of a preparatory school for civilization and liberty to all of the African race.' This bill, unfortunately, he was unable to carry, at least in its full extent. But the good effects of his exertions, so far as they did succeed, were ultimately seen. From the time that the subject of negro treatment was introduced into the discipline of the Pennsylvanian Quakers by Penn, it was never lost sight of by that body. Individual Quakers began to refuse to purchase negroes, others to emancipate those in their possession; and at length it became a law of the society that no member should hold slaves. In the year 1780, not a Quaker possessed a slave in Pennsylvania; and from that time slavery dwindled away in the state, till, in the year 1810, there were only eight hundred slaves in Pennsylvania, in a population of nearly a million.

Penn's success with the Indians was similar. Unable to do much for them legislatively, he did much by his example and influence, visiting them personally, and trying by all means to establish a friendly commercial intercourse with them. Whatever advances in the arts of civilized life were made in the early part of the eighteenth century by the Indian tribes of the northwest, were due originally to William Penn; and for more than fifty years after his death, his name was remembered among them as that of a 'true and good man.'

Penn was roused from his quiet and benevolent labors in behalf of the colonists, the negroes, and the Indians, by the intelligence that a movemen