Categotry Archives: Black History

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Slavery in Solebury?

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Categories: Black History, Racism, Solebury, Tags:

I’m working on a museum exhibit for the Solebury Historical Society that will be on display starting tomorrow. The subject is medical history, and I’ve been researching the earliest doctors in the area. The first recorded in Solebury is Doctor Jonathan Ingham, and I found this interesting note about his death in Davis’ History of Bucks County:

Click to view the full passage on the Inghams from Davis' History of Bucks County.

By this account Doctor Ingham, a resident of Solebury Township, was a slave owner. If Davis is correct, Ingham’s slave Cato is the only recorded slave in Solebury. All other sources I’ve seen claim that there is no record of slavery in the township, and the presence of slaves would have been readily documented. Following Pennsylvania’s Act for the Gradual Abolition of Slavery in 1780, all slave owners were required to register their slaves annually, and if they failed to do so their slaves would be freed. A list of slaves registered in Bucks County is available here. There are no slaves registered in Solebury.

Census data also casts doubt on Davis’ claim. According to the 1790 US Census, Ingham did not own slaves. However, there does appear to be one “free” black person living in his household:

The column “other free persons” can be inferred to mean free black person. However, this “free” person could be an indentured servant. As such, the “other free person” living in the Ingham household could be Cato. While he might not have been legally defined as a slave, he may well have been treated like one.

Slavery and Other Bondage

The 1780 law dictated that all current slaves would remain slaves for life, while the children of slaves would technically be “free” but would remain indentured servants until the age of 28. In theory they had the same rights as a white indentured servant, but their actual position in society was surely quite different. While most white indentured servants willingly entered into servitude, usually being paid with cash or land at the end of their term, the black children born into bondage had no say in the matter. Their terms of service were also much longer. The 28 years of bondage required for these “free” children of slaves was most of their productive life; Davis notes that there are few slaves over the age of 45 in the register and sarcastically suggests, “From this it might be argued that the mild type of slavery in Bucks county was not conducive to long life.”

Conversely, indentured service could be quite profitable for white residents of Bucks County. After Doctor Ingham died his own son Samuel D. Ingham became an indentured servant. Samuel, then 14-years-old, was indentured as a condition of his apprenticeship to a paper miller on the Pennypack. Seven years later Samuel returned to Solebury and took charge of his family’s farm and mills. He was later elected to US Congress and served as Secretary of the Treasury under Andrew Jackson, and lent his name to Ingham County, Michigan.

Clearly indentured servitude meant something different for white residents of Bucks County than for the children of slaves.

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Her Lips Are Copper Wire

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Categories: Art, Black History, Doylestown, Poetry

Jean Toomer

The other night I left work and found State Street abandoned and heavy with wet spring air. Rainwater dripped from the County Theater‘s neon marquee and fog dulled the orange glow of the street lamps. It reminded me of my favorite poem by former Doylestown resident Jean Toomer:

Her Lips Are Copper Wire

whisper of yellow globes
gleaming on lamp-posts that sway
like bootleg licker drinkers in the fog

and let your breath be moist against me
like bright beads on yellow globes

telephone the power-house
that the main wires are insulate

(her words play softly up and down
dewy corridors of billboards)

then with your tongue remove the tape
and press your lips to mine
till they are incandescent

An influential participant in the Harlem Renaissance, his most famous publication is the novel Cane, which compares the experiences of African Americans living in the North and South. He and his wife moved to Doylestown in 1940 and became Quakers. He withdrew from the public eye and remained in Doylestown for the rest of his life. Last Wednesday marked the 44th anniversary of his death in 1967.

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Springdale, Huffnagle, Rosenthal… Darkey Town?

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Categories: Black History, Demography, Maps, New Hope, Racism, Solebury

Segregated housing or unfortunate surname?

Today while poring over J.D. Scott’s Combination Atlas Map of Bucks County (1876), I discovered this detail in the map of New Hope Borough. The row of houses on Stoney Hill Road above Joshua Whiteley’s cotton mill (now the Inn at the Ruins) is labelled Darkey Town.

At different times the larger hamlet was known as Springdale, Huffnagle, and Rosenthal, but none of the sources I’ve checked make any mention of Darkey Town. MacReynolds’ Place Names in Bucks County provides some details about the development of the hamlet. Robert Heath built Solebury’s first grist mill here in 1707, and the William Maris moved here in 1812 and built the cotton mill (owned by Whiteley on this map) and the mansion known as Springdale.  When the railroad line was put in, Springdale became first stop southwest of New Hope. Maris sold the property to the Huffnagle family (Dr. John Huffnagle appears on this map). The hamlet was then called Huffnagle until it was renamed for artist Albert Rosenthal who purchased the ruined mansion in 1928 and set up a studio. The houses on Mechanics St. and Stoney Hill probably belonged to the skilled and unskilled laborers that worked at the mills.

I hate to jump to conclusions, but of course I’m wondering if the name Darkey Town is being used in the pejorative sense to label a section of New Hope Borough where black families resided. There are two bits of evidence that reinforce this idea. First off, one of the residents is listed only as “Old Bob.” Every other resident I’ve found in this atlas is listed by surname or at very least by first and last initial (compare this to J. Huffnagle, M.D. a few houses to the west). Why was Old Bob not afforded the same respect and formality given to every other resident and landowner? More importantly, the building labelled “M.E. Ch.” may be a Methodist Episcopalian Church. This might be related to the Mount Gilead African Methodist Episcopalian Church, founded by former slaves on Buckingham Mountain in 1835.

Of course, this hypothesis is discordant with the standard narrative of race relations in Bucks County. You always read that the area was remarkably tolerant thanks to the salutary influence of the Quakers. It’s conceivable that some less educated mill workers in this industrial valley had a different stance on race relations than the Quaker farmers.

My biggest question is why this name doesn’t appear elsewhere. George MacReynolds was the librarian of the Bucks County Historical Society, so he must have seen this atlas. Did he omit this place name on purpose? This map was published in 1876, when minstrel shows were a popular source of entertainment and played a significant role in exporting the stereotypes of Southern racism to the rest of the country. A quick Google search reveals that the term “Darkey Town” was used in the South to describe black neighborhoods, such as this one on the outskirts of Lebanon, Virginia. By the time MacReynolds published Place Names in 1942 the name would have been downright offensive. Likewise, MacReynolds may have purposefully omitted it because the Darkey Town label was a spurious editorial flourish by the mapmaker rather than a name that locals actually used to describe that area.

The next time I’m at the Spruance Library I’ll see what else I can find.

For a modern view:

If you enter Google Street View there are a few images of the ruins.

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