Ecpclio Research & Writing - User contributions [en]

Resurrecting Laurel Cemetery, 1852-1952

2025-12-02T03:03:31Z

Remember:

== [https://docs.google.com/document/d/1SEcKfErNf4pPdRtccVnteJ-jfgg4yAHkmhcPfaTBBqI/edit?tab=t.0 Resurrecting Laurel Cemetery], 1852-1952, '''[https://www.google.com/maps/place/39°19'02.8"N+76°34'41.1"W/@39.317453,-76.578094,17z/data=!3m1!4b1!4m5!3m4!1s0x0:0x0!8m2!3d39.317453!4d-76.578094 39.317453, -76.578094]''' ==
[[File:1896 Bromley BC P19 laurel.jpg]]

Detail from Bromley Atlas of Baltimore City, 1896, plate 19, [https://jscholarship.library.jhu.edu/handle/1774.2/35300 image courtesy of Johns Hopkins University]

Laurel Cemetery was a non-denominational graveyard modeled on Victorian cemeteries that were designed to be bucolic parks. It was set on the side of a hill with steep inclines on either side, still visible today. Initially the economic, social and religious elite of Baltimore’s Pre-Civil War Free Black community was buried there, although after 1872, Mount Auburn Cemetery on the west side of the city provided competition..

Laurel cemetery, designed by a prominent local architect, was meant to be a place of perpetual care and so it was stated in the ‘deeds’ to each of the lots. Unfortunately the deeds had no legal standing and few of the lot holders were aware that the cemetery had been condemned.. Perpetual care was discarded with reckless abandon when the cemetery was taken for non-payment of taxes and sold for a song ($100). With the permission of the legislature it was agreed that the graves and gravestones would be [https://www.findagrave.com/cemetery/2266662/laurel-cemetery moved to a field in Carroll County] owned by one of the new purchasers, while the site of Laurel Cemetery on Belair road was developed as a shopping plaza featuring a ''Two Guys'' store. Not all the graves were moved, and today the Carroll County site is a tangle of brush and broken stones where volunteers have documented 815 graves or gravestones.

An account of the loss of the graveyard and the recent archaeological efforts to document it appeared in the British newspaper [https://www.dailymail.co.uk/news/article-5468623/Secret-Baltimore-parking-lot-5-000-bodies-got-left-behind.html ''The Daily Mail'' in March of 2018]:

'''''Grim secret of a Baltimore mall parking lot:'''''

''How at least 5,000 forgotten bodies were left behind when an old cemetery was taped off overnight and bulldozed to make way for a new development''

''Opening in 1852, Laurel Cemetery served as the resting place for thousands of African-Americans as Baltimore's first non-sectarian graveyard. It was a popular burial ground for several decades, but it fell into disrepair. By the 1950s, residents dumped trash on overgrown property and wanted the cemetery removed because it had become an 'eyesore' . The property owners filed bankruptcy and it was sold off to developers who moved an estimated 300 bodies, despite relatives protesting. But experts say they left at least 5,000 bodies behind to be bulldozed and paved over to create a parking lot and shopping center. Archaeologist Ronald Castanzo found human remains on the property, including the top of a tombstone poking out from a grassy area that was not paved over.''

''By REGINA F. GRAHAM FOR DAILYMAIL.COM''

''PUBLISHED: 11:22 EST, 6 March 2018 | UPDATED: 13:28 EST, 6 March 2018<nowiki>''</nowiki>''

Parts of the cemetery were sold off for a gas station in the 1920s after an unsuccessful court case to prevent the sale. There is currently a used car lot on the site of the main entrance and administration building. The coordinates '''[https://www.google.com/maps/place/39°19'02.8"N+76°34'41.1"W/@39.317453,-76.578094,17z/data=!3m1!4b1!4m5!3m4!1s0x0:0x0!8m2!3d39.317453!4d-76.578094 39.317453, -76.578094]''' lead to a current google map and view of the site.

In a posting on Ancestry.com [[juliopkny (View posts)]] provides an undocumented overview of the story of Laurel Cemetery and points to the pioneering work of Ralph Clayton, who with Alma Moore, provided the first incomplete listing of burials and a well documented history of the death of Laurel Cemetery.

'''''LAUREL CEMETERY'''''

''By juliopkny''

''On July 14, 1852 the Laurel Cemetery was incorporated and a charter was filed under the name of "The Laurel Cemetery of Baltimore" on land purchased on Belle Air Avenue (now Gay Street) from a wealthy Land Owner. The land had been used for years as a burial ground for servants of local merchants and land owners including Johns Hopkins. Laurel Cemetery became the first black non-sectarian cemetery for the exclusive use of Blacks.''

''During the Civil War the Federal Government was faced with the problem of where to bury Black union Veterans with honor. Portions of cemeteries were seized and converted to national cemeteries, in many cases without the consent of the owners. "Laurel Cemetery was no exception. More than 230 Black Civil War veterans were interred in the cemetery between September 1863 and February 1866."''

''In 1911, while widening Belle Air Road the City, without the permission of the Federal Government, disinterred the remains of the Civil War Veterans from the Laurel Cemetery. The remains were re-interred at Loudon National Cemetery on Frederick Road.''

''Sometime around 1920 a road (Elmely Avenue) was constructed on the southern bounds of Laurel. Not long after the new tenants moved into their homes they began dumping their refuse over their fences into the cemetery. This along with the lack of proper care from the cemetery owners, led to the demise of one of the most beautiful cemeteries the Baltimore area had ever known. Efforts for a solution to Laurel's problems continued for the next four decades.''

''In a group of legal maneuvers conducted by city law officials and a group of real estate operators who had formed a corporation, to buy the cemetery for themselves. In 1958, aided with the help of legislation initiated by Marvin Mandel, leader of the city delegation to Annapolis, and later governor, the corporation acquired title to the cemetery and through a complex land acquisition purchased Laurel Cemetery for the sum of $100.00.''

''The corporation then purchased 4 1/2 acres of farmland on Hodges Road in Carroll County renaming it Laurel Cemetery, and supposedly re-interred 200 of the approximately 7,000 bodies believed to have been buried at Laurel Cemetery. Even as the bodies were being removed a funeral was taking place in the cemetery (1957). In 1962 a Two Guys Department Store and parking lot was constructed on the site. A year later the assessed value was $229,660 for the land and $426,000 for improvements. Today Laurel Cemetery is a tangled mass of woods surrounded by a development of expensive homes!''

''See also "Black Baltimore - - 1820 - 1870; By Ralph Clayton.''

It is the goal of the ''BAAHGS-Agnes Kane Callum Chapter'' to resume Ralph Clayton and Alma Moore’s work on the burials at Laurel Cemetery, transcribing and compiling a roster of all burials at Laurel prior to its closure in 1952. The objective is to provide an on-line index of burials similar to that which is [http://mountauburn.msa.maryland.gov/cityofthedead.aspx available for Mt. Auburn Cemetery.] In addition, biographies will be written of those interred in Laurel to the extent that biographical information can be found. In that way the perpetual care that was promised but abandoned by 1952 will be provided virtually and those who were interred there will not be forgotten.

The magnitude of the task is considerable. Volunteers will have to work their way through about 860,000 images of death certificates on 264 reels of film [http://guide.msa.maryland.gov/pages/series.aspx?ID=cm1132 (MSA CM1132 for 12/1874 through 12./1952)]. How many burials there were at Laurel remains to be seen, but the most active period will probably prove to be prior to 1920 for which there are 143 reels of death certificate images.

The story of the cemetery and its role in the Black Community is one that deserves such attention, from the graves that were robbed by the caretaker and sold to area medical schools for dissection, to the first race riot in Baltimore County the only victim of which was buried there, to the annual memorial services at the graves of Black Veterans of the Civil war, and to the dedication of monuments to religious leaders such at Bishop Payne at which Frederick Douglass spoke. The lives of those buried there matter and it is time they are resurrected from the oblivion to which a few greedy developers consigned them.

(This introduction to the Laurel Cemetery project was first published in 2019)

Resurrecting Laurel Cemetery, 1852-1952

2025-12-02T02:34:09Z

Remember:

== [https://docs.google.com/document/d/e/2PACX-1vRFXCvM_YRAitLxe7erc7vGJYNpCBVpuPkG0QQJ1coFpUjh3alMMKjwzL-8eCTSct2pHT49BTwOKje1/pub Resurrecting Laurel Cemetery], 1852-1952, '''[https://www.google.com/maps/place/39°19'02.8"N+76°34'41.1"W/@39.317453,-76.578094,17z/data=!3m1!4b1!4m5!3m4!1s0x0:0x0!8m2!3d39.317453!4d-76.578094 39.317453, -76.578094]''' ==
[[File:1896 Bromley BC P19 laurel.jpg]]

[[File:1896 Bromley BC P19 laurel.jpg]]

Detail from Bromley Atlas of Baltimore City, 1896, plate 19, [https://jscholarship.library.jhu.edu/handle/1774.2/35300 image courtesy of Johns Hopkins University]

Laurel Cemetery was a non-denominational graveyard modeled on Victorian cemeteries that were designed to be bucolic parks. It was set on the side of a hill with steep inclines on either side, still visible today. Initially the economic, social and religious elite of Baltimore’s Pre-Civil War Free Black community was buried there, although after 1872, Mount Auburn Cemetery on the west side of the city provided competition..

Laurel cemetery, designed by a prominent local architect, was meant to be a place of perpetual care and so it was stated in the ‘deeds’ to each of the lots. Unfortunately the deeds had no legal standing and few of the lot holders were aware that the cemetery had been condemned.. Perpetual care was discarded with reckless abandon when the cemetery was taken for non-payment of taxes and sold for a song ($100). With the permission of the legislature it was agreed that the graves and gravestones would be moved to a field in Carroll County owned by one of the new purchasers, while the site of Laurel Cemetery on Belair road was developed as a shopping plaza featuring a ''Two Guys'' store. Not all the graves were moved, and today the Carroll County site is a tangle of brush and broken stones where volunteers have documented 815 graves or gravestones.

An account of the loss of the graveyard and the recent archaeological efforts to document it appeared in the British newspaper ''The Daily Mail'' in March of 2018:

''<nowiki/>'Grim secret of a Baltimore mall parking lot:''

''How at least 5,000 forgotten bodies were left behind when an old cemetery was taped off overnight and bulldozed to make way for a new development''

''Opening in 1852, Laurel Cemetery served as the resting place for thousands of African-Americans as Baltimore's first non-sectarian graveyard. It was a popular burial ground for several decades, but it fell into disrepair. By the 1950s, residents dumped trash on overgrown property and wanted the cemetery removed because it had become an 'eyesore' . The property owners filed bankruptcy and it was sold off to developers who moved an estimated 300 bodies, despite relatives protesting. But experts say they left at least 5,000 bodies behind to be bulldozed and paved over to create a parking lot and shopping center. Archaeologist Ronald Castanzo found human remains on the property, including the top of a tombstone poking out from a grassy area that was not paved over.''

''By REGINA F. GRAHAM FOR DAILYMAIL.COM''

''PUBLISHED: 11:22 EST, 6 March 2018 | UPDATED: 13:28 EST, 6 March 2018<nowiki>''</nowiki>''

Parts of the cemetery were sold off for a gas station in the 1920s after an unsuccessful court case to prevent the sale. There is currently a used car lot on the site of the main entrance and administration building. The coordinates '''39.317453, -76.578094''' lead to a current google map and view of the site.

In a posting on Ancestry.com juliopkny (View posts) provides an undocumented overview of the story of Laurel Cemetery and points to the pioneering work of Ralph Clayton, who with Alma Moore, provided the first incomplete listing of burials and a well documented history of the death of Laurel Cemetery.

''LAUREL CEMETERY''

''By juliopkny''

''On July 14, 1852 the Laurel Cemetery was incorporated and a charter was filed under the name of "The Laurel Cemetery of Baltimore" on land purchased on Belle Air Avenue (now Gay Street) from a wealthy Land Owner. The land had been used for years as a burial ground for servants of local merchants and land owners including Johns Hopkins. Laurel Cemetery became the first black non-sectarian cemetery for the exclusive use of Blacks.''

''During the Civil War the Federal Government was faced with the problem of where to bury Black union Veterans with honor. Portions of cemeteries were seized and converted to national cemeteries, in many cases without the consent of the owners. "Laurel Cemetery was no exception. More than 230 Black Civil War veterans were interred in the cemetery between September 1863 and February 1866."''

''In 1911, while widening Belle Air Road the City, without the permission of the Federal Government disinterred the remains of the Civil War Veterans from the Laurel Cemetery. The remains were re-interred at Loudon National Cemetery on Frederick Road.''

''Sometime around 1920 a road (Elmely Avenue) was constructed on the southern bounds of Laurel. Not long after the new tenants moved into their homes they began dumping their refuse over their fences into the cemetery. This along with the lack of proper care from the cemetery owners, led to the demise of one of the most beautiful cemeteries the Baltimore area had ever known. Efforts for a solution to Laurel's problems continued for the next four decades.''

''In a group of legal maneuvers conducted by city law officials and a group of real estate operators who had formed a corporation, to buy the cemetery for themselves. In 1958, aided with the help of legislation initiated by Marvin Mandel, leader of the city delegation to Annapolis, and later governor, the corporation acquired title to the cemetery and through a complex land acquisition purchased Laurel Cemetery for the sum of $100.00.''

''The corporation then purchased 4 1/2 acres of farmland on Hodges Road in Carroll County renaming it Laurel Cemetery, and supposedly re-interred 200 of the approximately 7,000 bodies believed to have been buried at Laurel Cemetery. Even as the bodies were being removed a funeral was taking place in the cemetery (1957). In 1962 a Two Guys Department Store and parking lot was constructed on the site. A year later the assessed value was $229,660 for the land and $426,000 for improvements. Today Laurel Cemetery is a tangled mass of woods surrounded by a development of expensive homes!''

''See also "Black Baltimore - - 1820 - 1870; By Ralph Clayton.''

It is the goal of the ''BAAHGS-Agnes Kane Callum Chapter'' to resume Ralph Clayton and Alma Moore’s work on the burials at Laurel Cemetery, transcribing and compiling a roster of all burials at Laurel prior to its closure in 1952. The objective is to provide an on-line index of burials similar to that which is available for Mt. Auburn Cemetery. In addition, biographies will be written of those interred in Laurel to the extent that biographical information can be found. In that way the perpetual care that was promised but abandoned by 1952 will be provided virtually and those who were interred there not forgotten.

The magnitude of the task is considerable. Volunteers will have to work their way through about 860,000 images of death certificates on 264 reels of film (MSA CM1132 for 12/1874 through 12./1952). How many burials there were at Laurel remains to be seen, but the most active period will probably prove to be prior to 1920 for which there are 143 reels of death certificate images.

The story of the cemetery and its role in the Black Community is one that deserves such attention, from the graves that were robbed by the caretaker and sold to area medical schools for dissection, to the first race riot in Baltimore County the only victim of which was buried there, to the annual memorial services at the graves of Black Veterans of the Civil war, and to the dedication of monuments to religious leaders such at Bishop Payne at which Frederick Douglass spoke. The lives of those buried there matter and it is time they are resurrected from the oblivion to which a few greedy developers consigned them.

Resurrecting Laurel Cemetery, 1852-1952

2025-12-02T02:33:03Z

Remember:

== [https://docs.google.com/document/d/e/2PACX-1vRFXCvM_YRAitLxe7erc7vGJYNpCBVpuPkG0QQJ1coFpUjh3alMMKjwzL-8eCTSct2pHT49BTwOKje1/pub Resurrecting Laurel Cemetery], 1852-1952, '''[https://www.google.com/maps/place/39°19'02.8"N+76°34'41.1"W/@39.317453,-76.578094,17z/data=!3m1!4b1!4m5!3m4!1s0x0:0x0!8m2!3d39.317453!4d-76.578094 39.317453, -76.578094]''' ==

[[File:1896 Bromley BC P19 laurel.jpg]]

Detail from Bromley Atlas of Baltimore City, 1896, plate 19, [https://jscholarship.library.jhu.edu/handle/1774.2/35300 image courtesy of Johns Hopkins University]

Laurel Cemetery was a non-denominational graveyard modeled on Victorian cemeteries that were designed to be bucolic parks. It was set on the side of a hill with steep inclines on either side, still visible today. Initially the economic, social and religious elite of Baltimore’s Pre-Civil War Free Black community was buried there, although after 1872, Mount Auburn Cemetery on the west side of the city provided competition..

Laurel cemetery, designed by a prominent local architect, was meant to be a place of perpetual care and so it was stated in the ‘deeds’ to each of the lots. Unfortunately the deeds had no legal standing and few of the lot holders were aware that the cemetery had been condemned.. Perpetual care was discarded with reckless abandon when the cemetery was taken for non-payment of taxes and sold for a song ($100). With the permission of the legislature it was agreed that the graves and gravestones would be moved to a field in Carroll County owned by one of the new purchasers, while the site of Laurel Cemetery on Belair road was developed as a shopping plaza featuring a ''Two Guys'' store. Not all the graves were moved, and today the Carroll County site is a tangle of brush and broken stones where volunteers have documented 815 graves or gravestones.

An account of the loss of the graveyard and the recent archaeological efforts to document it appeared in the British newspaper ''The Daily Mail'' in March of 2018:

''<nowiki/>'Grim secret of a Baltimore mall parking lot:''

''How at least 5,000 forgotten bodies were left behind when an old cemetery was taped off overnight and bulldozed to make way for a new development''

''Opening in 1852, Laurel Cemetery served as the resting place for thousands of African-Americans as Baltimore's first non-sectarian graveyard. It was a popular burial ground for several decades, but it fell into disrepair. By the 1950s, residents dumped trash on overgrown property and wanted the cemetery removed because it had become an 'eyesore' . The property owners filed bankruptcy and it was sold off to developers who moved an estimated 300 bodies, despite relatives protesting. But experts say they left at least 5,000 bodies behind to be bulldozed and paved over to create a parking lot and shopping center. Archaeologist Ronald Castanzo found human remains on the property, including the top of a tombstone poking out from a grassy area that was not paved over.''

''By REGINA F. GRAHAM FOR DAILYMAIL.COM''

''PUBLISHED: 11:22 EST, 6 March 2018 | UPDATED: 13:28 EST, 6 March 2018<nowiki>''</nowiki>''

Parts of the cemetery were sold off for a gas station in the 1920s after an unsuccessful court case to prevent the sale. There is currently a used car lot on the site of the main entrance and administration building. The coordinates '''39.317453, -76.578094''' lead to a current google map and view of the site.

In a posting on Ancestry.com juliopkny (View posts) provides an undocumented overview of the story of Laurel Cemetery and points to the pioneering work of Ralph Clayton, who with Alma Moore, provided the first incomplete listing of burials and a well documented history of the death of Laurel Cemetery.

''LAUREL CEMETERY''

''By juliopkny''

''On July 14, 1852 the Laurel Cemetery was incorporated and a charter was filed under the name of "The Laurel Cemetery of Baltimore" on land purchased on Belle Air Avenue (now Gay Street) from a wealthy Land Owner. The land had been used for years as a burial ground for servants of local merchants and land owners including Johns Hopkins. Laurel Cemetery became the first black non-sectarian cemetery for the exclusive use of Blacks.''

''During the Civil War the Federal Government was faced with the problem of where to bury Black union Veterans with honor. Portions of cemeteries were seized and converted to national cemeteries, in many cases without the consent of the owners. "Laurel Cemetery was no exception. More than 230 Black Civil War veterans were interred in the cemetery between September 1863 and February 1866."''

''In 1911, while widening Belle Air Road the City, without the permission of the Federal Government disinterred the remains of the Civil War Veterans from the Laurel Cemetery. The remains were re-interred at Loudon National Cemetery on Frederick Road.''

''Sometime around 1920 a road (Elmely Avenue) was constructed on the southern bounds of Laurel. Not long after the new tenants moved into their homes they began dumping their refuse over their fences into the cemetery. This along with the lack of proper care from the cemetery owners, led to the demise of one of the most beautiful cemeteries the Baltimore area had ever known. Efforts for a solution to Laurel's problems continued for the next four decades.''

''In a group of legal maneuvers conducted by city law officials and a group of real estate operators who had formed a corporation, to buy the cemetery for themselves. In 1958, aided with the help of legislation initiated by Marvin Mandel, leader of the city delegation to Annapolis, and later governor, the corporation acquired title to the cemetery and through a complex land acquisition purchased Laurel Cemetery for the sum of $100.00.''

''The corporation then purchased 4 1/2 acres of farmland on Hodges Road in Carroll County renaming it Laurel Cemetery, and supposedly re-interred 200 of the approximately 7,000 bodies believed to have been buried at Laurel Cemetery. Even as the bodies were being removed a funeral was taking place in the cemetery (1957). In 1962 a Two Guys Department Store and parking lot was constructed on the site. A year later the assessed value was $229,660 for the land and $426,000 for improvements. Today Laurel Cemetery is a tangled mass of woods surrounded by a development of expensive homes!''

''See also "Black Baltimore - - 1820 - 1870; By Ralph Clayton.''

It is the goal of the ''BAAHGS-Agnes Kane Callum Chapter'' to resume Ralph Clayton and Alma Moore’s work on the burials at Laurel Cemetery, transcribing and compiling a roster of all burials at Laurel prior to its closure in 1952. The objective is to provide an on-line index of burials similar to that which is available for Mt. Auburn Cemetery. In addition, biographies will be written of those interred in Laurel to the extent that biographical information can be found. In that way the perpetual care that was promised but abandoned by 1952 will be provided virtually and those who were interred there not forgotten.

The magnitude of the task is considerable. Volunteers will have to work their way through about 860,000 images of death certificates on 264 reels of film (MSA CM1132 for 12/1874 through 12./1952). How many burials there were at Laurel remains to be seen, but the most active period will probably prove to be prior to 1920 for which there are 143 reels of death certificate images.

The story of the cemetery and its role in the Black Community is one that deserves such attention, from the graves that were robbed by the caretaker and sold to area medical schools for dissection, to the first race riot in Baltimore County the only victim of which was buried there, to the annual memorial services at the graves of Black Veterans of the Civil war, and to the dedication of monuments to religious leaders such at Bishop Payne at which Frederick Douglass spoke. The lives of those buried there matter and it is time they are resurrected from the oblivion to which a few greedy developers consigned them.

File:1896 Bromley BC P19 laurel.jpg

2025-12-02T02:29:29Z

Remember: Remember uploaded a new version of File:1896 Bromley BC P19 laurel.jpg

2025-12-01T21:11:49Z

Remember:

In 1828 a small group of Friends (Quakers) left the Lombard Street Quaker meeting in Baltimore, and went across the street to form their own meeting. In time among them would be six future trustees of twelve entrusted with the dispersal of a remarkable gift (announced in 1867) of Johns Hopkins, that he intended for the care of destitute African American children, medical care for all without regard to color, and an institution of higher education that the Black community thought at its implementation would not exclude them.

The research objective here is to determine whether Johns Hopkins adopted the Orthodox Friends views on slavery, and whether or not he put into practice those views during the years in which he accumulated his considerable fortune. For a draft essay on Johns Hopkins as an Orthodox Friend, see: http://www.rememberingbaltimore.net/2021/02/johns-hopkins-orthodox-quaker.html Note that the essay is a work in progress.

A history of the Friends in Baltimore City, ''Minute by Minute A History of the Baltimore Monthly Meetings of Friends Homewood and Stony Run'' (1992), reviews some of the surviving records of the Baltimore Orthodox Friends and provides an excellent introduction to the history of the Friends in Maryland. The authors' chapters on the Homewood Meeting, the descendant Meeting of the Orthodox Friends who withdrew from the Hicksite Lombard Street Meeting in 1828, are particularly illuminating, as are the introductions to the records provided by [https://drive.google.com/drive/folders/17p4EBZpM_1Cm4BqzRjGpBa3EDZVl3_60 Phebe R. Jacobsen's ''Quaker Records in Maryland''] (1966). Phebe Jacobsen derives her account of the departure of the Orthodox Friends of Baltimore to form their own meeting from [https://transcribedoc.net/mdsa_bc_quaker_records/scm781/html/scm781-0548.html "A Narrative of the Principal part of the events which transpired at Baltimore Yearly Meeting in the year 1828 with imperfect reports from some speeches made by different individuals," owned by Florence Wetherald in 1935 and transcribed that year for the Homewood Meeting]. See also: ''[http://www.rememberingbaltimore.net/2021/02/johns-hopkins-orthodox-quaker.html Johns Hopkins: Orthodox Quaker and Emancipationist?]''

The surviving records of the Orthodox meeting prior to 1900 were well-catalogued by Phebe Jacobsen, and microfilmed by the Maryland State Archives. Subsequently the original records relating to the Orthodox meeting in Baltimore were sent to Haverford College and a limited selection can be found on Ancestry.com. As Phebe Jacobsen points out (p. 95) "Unfortunately, ''Mens Minutes of the Baltimore Preparative Meeting for the Eastern and Western districts (Orthodox)'' between 1828 and 1856, were destroyed in a warehouse fire." This loss restricts the degree to which Johns Hopkins and his trustees involvement in the affairs of the Baltimore Orthodox Meeting can be measured, but several reels of microfilm images remain to be explored that include relevant minutes and documents that apparently were not encompassed in ''Minute by Minute'', at least to the degree that they may document Johns Hopkins's commitment to the Friends ''Discipline'' first published in Baltimore in 1821, supplemented in 1834, reprinted in 1844 and again in 1860. Several copies of the 1821 and the 1834 ''Discipline'' survive in the library of Homewood Meeting. The first was published before the break with the Lombard Street Meeting and the others after the influential visit of the wealthy English Friend, Joseph John Gurney who was instrumental in persuading the English Parliament to abolish slavery in the British West Indies and published extensively on the values of the Orthodox Friends as well as an [https://books.googleusercontent.com/books/content?req=AKW5Qafz2d5sjCcxNMCaXc1HmCm858610hv7FkiUQFHsP83DHqGraLnYSsaseNqHGVMiuLZ1AxagpJ_t1qGN4lcT53L4DNsf-lBP9jXaX6KAoLvx996SpwPknTWD3CTC3k4IHW36MGqw9I4U0zZ2msYl-WlPP_8YIJ6QK8otaRqvlNXiM0paGWJX0VbjPsuDfw_GIpZNigdV6akAC8eqorxL0S6ExYkud76TgkvonlkjLIcEZal7sloI1MSm9nOvsvNk8ikR-liodmzZ0PVdNfw0bRBpSLRYsw open letter to Henry Clay on the evils of slavery (New York, 1839)]. The library at Homewood contains many volumes of his works, one set of which was owned by Dr. Richard Thomas the elder, another friend of Johns Hopkins.

[[File:1834 discipline-0122.jpg|thumb|From the Library of Homewood Meeting]]

The following is taken from a copy of the [https://archive.org/details/disciplineofyear00frie 1821 ''Discipline''] owned by Joseph King, Jr. who left the Lombard Street Meeting to remain an Orthodox Friend. Joseph King was the father of Francis T. King, later clerk of the Orthodox meeting and a close friend of Johns Hopkins. This language did not change through the Baltimore editions of [https://archive.org/details/rulesdiscipline00friegoog 1844] and [https://archive.org/details/rulesdiscipline00unkngoog 186o]. All three are available from http://archive.org.

<blockquote>'''<big>''Negroes and Slaves''</big>'''

''Testimony against slavery''

''As a religious society we have found it to be our indispensable duty to declare to the world, our belief of the repugnancy of slavery to the Christian religion. It therefore remains to be our continued concern to prohibit our members from holding in bondage our fellow-men. And at the present time, we apprehend it to be incumbent on every individual, deeply to consider his own particular share in this testimony. The slow progress in the emancipation of this part of the human family we lament; but nevertheless do not despair of their ultimate enlargement. And we desire that Friends my not suffer the deplorable condition of these, our enslaved fellow-beings to lose its force upon their minds, through the delay, which the opposition of the interested my occasion, in this work of justice and mercy; but rather be animated to consider, that the longer the opposition remains, the greater is the necessity on the side of righteousness and benevolence, for our steady perseverance in pleading their cause.''

''Let us also amidst our sympathy for the sufferers, not forget to cultivate those sensations which direct the mind in pity towards the deplorable state of those men, whether in foreign countries or our own, who promote, procure and execute the tearing away from their native land; as well as for those who detain them in bondage. Let us, therefor, seek for and cherish that disposition of mind, which can pray for these enemies of humanity, and fervently breathe for their restoration to soundness of judgment and purity of principle.''

''In relation to the descendants of the African race, we earnestly desire, that those who may be under the care of any of our members, may be treated with kindness; and as objects of the common salvation, instructed in the principles of the Christian religion, as well as in such branches of school-learning as may fit them for freedom, and to become useful members of civil society. Also that Friends in their respective neighbourhoods, advise and assist those who are at liberty, in the education of their children, and common worldly concerns.''

''If any in membership with us should hire slaves, or should take as apprentices or servants slaves, who are to be returned to their alleged owners, after a term of years, or limited time; or shall purchase slaves to be liberated at any time after the ages of eighteen for females and twenty-one years for males ; or act as executors or administrators to estates where slaves are thus bequeathed; or be accessory to any step whereby their bondage may be continued, beyond the term above limited; however they may be induced thereto from an apparent motive of contributing to the cause of humanity, it is our judgment, that such countenance the injustice of slavery, and oppose our testimony against it: they ought, therefore, to be speedily treated with, in the spirit of love and wisdom, in order to convince them of the iniquity of their conduct, and if, after Christian labour, they cannot be brought to such a sense of their injustice as to whatever the Monthly Meeting shall judge right in the case, and condemn their deviation from the law of righteousness and equity, to the satisfaction of the said meeting; they ought to be disowned, as other transgressors are, for immoral, unjust and reproachful conduct.''

''The situation of those of the African race, who have been held as slaves by any of us or our predecessors, calls for our serious examination and inquiry, how far we are clear of withholding from them what, under such an exercise, may be opened to our view, as their just right; and we earnestly affectionately intreat those in particular, who have released any of them, to attend to the further manifestations of duty. Even if no such obligations to this people existed amongst us, it is worthy of our consideration whether any object of beneficence is more deserving of our regard than that of training up their youth in such virtuous principles and habits, as may render them useful and respected members of the community.'' </blockquote>By 1834 the ''Discipline'' published by the English Friends and found among the books of the Orthodox meeting, was more succinct with regard to the behavior of Friends towards slavery:<blockquote>''It is the sense and judgment of this meeting, that if any in membership with us are in any wise concerned in purchasing, disposing of, or holding mankind as slaves, or shall by any means encourage or countenance a traffic in slaves, they should be treated with as for any other immoral, unjust, or reproachful conduct; and if they are not brought to such a sense of their deviation from the law of righteousness and Christian equity, as to condemn the same ot the satisfaction of the monthly meeting, they should be disowned. ---1774, 1834.''</blockquote>As Francis T. King, future Trustee and Chairman of the Board of Johns Hopkins Hospital recorded in 1856 as Clerk of the Orthodox Meeting :

[[File:1856 francis t king.jpg|border|center|frameless|748x748px|Francis T. King, clerk of the Baltimore Orthodox Quaker Meeting, 1853 from Ancestry.com, https://www.ancestry.com/imageviewer/collections/2189/images/42483_1821100519_3958-00019?

ssrc=&backlabel=Return]]

See below for the records that require careful examination for any references to Johns Hopkins and his family. They are linked to the images of the Maryland State Archives microfilm and to some of the images on [https://www.ancestry.com/search/collections/2189/ Ancestry.com]. See also the OCR pdf copy of [[Transcribedoc.net/secondary sources/jacobsen quake records maryland.pdf|Phebe R. Jacobsen's ''Quaker Records in Maryland'']] from which the following entries are taken. Her introductions to the records are thorough, instructive, and deserve careful reading. Note that the other records filmed by the Maryland State Archives and not accessed here (see [[Transcribedoc.net/secondary sources/jacobsen quake records maryland.pdf|Phebe R. Jacobsen's ''Quaker Records in Maryland'']] for a listing of those reels of film) may also contain records relating to the Baltimore Orthodox meeting. While not accurately described and at time missing facing pages, the records of the Friends on Ancestry.com may also contain records not filmed by the Maryland State Archives but are originals in the collections of Swarthmore and Haverford. For example, the record book entry for Samuel Hopkins's [https://search.ancestry.com/cgi-bin/sse.dll?_phsrc=kWs55&_phstart=successSource&usePUBJs=true&indiv=1&dbid=2189&gsfn=Samuel&gsln=Hopkins&gsfn_x=1&gsln_x=1&gskw=disownment&new=1&rank=1&uidh=3j4&redir=false&msT=1&gss=angs-d&pcat=34&fh=1&h=1101768938&recoff=&ml_rpos=2&queryId=41f6a9b693c64f55321514abfd08f136 disownment (minus the detail of the facing page)] is found on Ancestry.com), while the [https://www.ancestry.com/imageviewer/collections/2189/images/42483_1821100519_4166-00521?treeid=&personid=&hintid=&queryId=41f6a9b693c64f55321514abfd08f136&usePUB=true&_phsrc=kWs55&_phstart=successSource&usePUBJs=true&pId=1101800570 original clerk's minute of Samuel's disownment] is also found on Ancestry, neither of which can be located on the Maryland State Archives film. For the surviving records relating to the Orthodox Friends in Baltimore, the images on Ancestry.com should be reviewed in case there are other records which are not to be found on the Jacobsen/Maryland State Archives film. [https://www.ancestry.com/search/collections/2189/ As of 2021/06/08 the Records of the Maryland Friends on Ancestry.com were accessed ''here'']
[[File:Friends Meetings, Maryland .jpg|thumb|from Phebe Jacobsen, Quaker Records in Maryland]]

'''<big>Baltimore Yearly Meeting of Friends in Maryland and adjacent areas of Pennsylvania and Virginia in unity with the Ancient society of Friends</big>'''

[http://transcribedoc.net/mdsa_bc_quaker_records/scm775/html/scm775-0003.html Memorials to Deceased Friends, 1780-1842, MdSA M775]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm775/html/scm775-0192.html Minutes, 1828-1868, MdSA M775]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm775/html/scm775-0455.html Minutes, 1869-1890, MdSA M775]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm776/html/scm776-0003.htmlMinutes, 1869-1890, MdSA M776 Minutes, 1869-1890, MdSA M776]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm776/html/scm776-0319.html Minutes, Women Friends, 1828-1837, MdSA M776]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm776/html/scm776-0416.html Minutes, Women Friends, 1838-1854, MdSA M776]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm776/html/scm776-0522.html Minutes, Women Friends, 1855-1876, MdSA M776]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm777/html/scm777-0180.html Minutes, Ministers and Elders, 1829-1883, MdSA M777]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm781/html/scm781-0002.html Minutes, Meeting for Sufferings, 1829-1877, MdSA M781]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm779/html/scm779-0216.html Minutes, Committee on Indian Concerns, Loose Papers, 1810-1852, MdSA M779]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm779/html/scm779-0369.html Minutes, Loose Papers, Committee on Indian Concerns, 1810-1852]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm779/html/scm779-0412.html John Nicholson, "Friends Work for Indians" 1800-1869, MdSA M779]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm779/html/scm779-0427.html Minutes, Friends Association to Advise and Assist Friends of Southern States, 1864-66, MdSA M779]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm780/html/scm780-0002.html Friends Association to advise and assist Friends of the Southern States, Letter Book of Francis King, 1865-1875, MdSA M780]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm781/html/scm781-0002.html Minutes, Meetings for Sufferings, 1829-1877, MdSA M781]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm781/html/scm781-0435.html Treasurers Book, 1802-1885, MdSA M781]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm781/html/scm781-0542.html Memorials on Francis T. King, 1819-1892, MdSA M781]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm781/html/scm781-0547.html Events transpiring at the Yearly Meeting, 1828, MdSA M781]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm781/html/scm781-0562.html Establishment of the Baltimore Yearly Meeting, MdSA M781]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm781/html/scm781-0574.html Extracts of Letters and Statements of Friends Regarding Elias Hicks, 1822-1829, MdSA M781]

'''<big>Baltimore Quarterly Meeting, Orthodox</big>'''

Minutes, 1807-1823, [http://transcribedoc.net/mdsa_bc_quaker_records/scm783/html/scm783-0252.html MdSA M783]

Minutes, 1856-1899, [http://transcribedoc.net/mdsa_bc_quaker_records/scm783/html/scm783-0352.html MdSA M783]

Minutes, Women Friends, 1855-1887, [http://transcribedoc.net/mdsa_bc_quaker_records/scm786/html/scm786-0001.html MdSA M786]

Minutes, Ministers and Elders, 1852-1876, [http://transcribedoc.net/mdsa_bc_quaker_records/scm786/html/scm786-0001.html MdSA M786]

Minutes, Ministers and Elders, 1867-68, [http://transcribedoc.net/mdsa_bc_quaker_records/scm780/html/scm780-0001.html MdSA M780]

* Indian Springs Preparatory Meeting, [http://transcribedoc.net/mdsa_bc_quaker_records/scm577/html/scm577_0088.html Samuel S. Hopkins, Indian Spring membership, Mdsa M577] 

<big>'''Baltimore Monthly Meeting (reunited)'''</big>

[http://transcribedoc.net/mdsa_bc_quaker_records/scm579/html/scm579-0001.html Baltimore Monthly Meeting, Deceased Members, 1647-1890, MdSA M579]

* [http://transcribedoc.net/mdsa_bc_quaker_records/scm579/html/scm579-0078.html Johns Hopkins' membership]

<big>'''Baltimore Monthly Meeting, Orthodox'''</big>

Minutes and Proceedings pertaining to Eastern and Western District Properties, 1792-1819; also Western District Membership for 1819, [http://transcribedoc.net/mdsa_bc_quaker_records/scm788/html/scm788_0002.html MdSA M788]

Register, Births, Burials, Membership, 1828-1846, [http://transcribedoc.net/mdsa_bc_quaker_records/scm788/html/scm788_0509.html MdSA M788]; [https://www.ancestry.com/imageviewer/collections/2189/images/42483_1821100519_3970-00107?backlabel=ReturnSearchResults&queryId=6b8867161f9309c70db1564d61cda399&pId=1101768938 Ancestry.com color images]

Marriages, 1830-1953, [http://transcribedoc.net/mdsa_bc_quaker_records/scm789/html/scm789_0003.html MdSA M789]

Certificates of Removal, 1829-1867, [http://transcribedoc.net/mdsa_bc_quaker_records/scm789/html/scm789_0241.html MdSA M789]

Certificates of Removal, 1828-1846, MdSA M790

Membership, 1848-1882 (includes Register, 1769-1878), [http://transcribedoc.net/mdsa_bc_quaker_records/scm789/html/scm789_0287.html MdSA M789]

Membership, 1854-1928, [http://transcribedoc.net/mdsa_bc_quaker_records/scm789/html/scm789_0287.html Mdsa M789]

Beginnings of the Baltimore Monthly Meeting for Easter and Western Districts (Includes explanation of property transfer, Acts of Assembly, Reports of Yearly Meeting from Monthly Meeting Minutes, Reports on Burying Ground controversy, 1812-1819), papers relating to Controversy over Eastern and Western District Property, 1773-1822, [http://transcribedoc.net/mdsa_bc_quaker_records/scm790/html/scm790_0001.html MdSA M790] Note: his whole reel needs to be carefully examined. This hyperlink is to the beginning of the reel of microfilm. Below are a few links to records within the reel.

Reports to the Monthly Meeting, 1832-1836, [http://transcribedoc.net/mdsa_bc_quaker_records/scm790/html/scm790_0290.html MdSA M790]

Reports to the Monthly Meeting, 1837-1840, [http://transcribedoc.net/mdsa_bc_quaker_records/scm790/html/scm790_0436.html MdSA M790]

"Minutes" 1829-1832, [http://transcribedoc.net/mdsa_bc_quaker_records/scm790/html/scm790_0600.html MdSA M790]

"Minutes" 1832-33, [http://transcribedoc.net/mdsa_bc_quaker_records/scm790/html/scm790_0745.html MdSA M790]

"Minutes" 1834-1835, [http://transcribedoc.net/mdsa_bc_quaker_records/scm790/html/scm790_0773.html MdSA M790]

"Minutes" 1836-1840, [http://transcribedoc.net/mdsa_bc_quaker_records/scm790/html/scm790_0387.html MdSA M790]

Loose Papers, 1829-1832, [http://transcribedoc.net/mdsa_bc_quaker_records/scm790/html/scm790_0544.html MdSA M790]

Loose Papers, 1831-1840, [http://transcribedoc.net/mdsa_bc_quaker_records/scm794/html/scm794-0139.html MdSA M794]

Minutes, Women Friends, 1828-1884, [http://transcribedoc.net/mdsa_bc_quaker_records/scm794/html/scm794-0213.html MdSA M794] Ancestry.com has some of these minutes in color, for example [https://www.ancestry.com/imageviewer/collections/2189/images/42483_1821100519_3984-00008?ssrc=&backlabel=Return minutes for 1828-1839]

Trustees Account Book, 1842-1887, [http://transcribedoc.net/mdsa_bc_quaker_records/scm795/html/scm795_0548.html MdSA M795]

Minutes Friends Library Committee,1831-1855, [http://transcribedoc.net/mdsa_bc_quaker_records/scm796/html/scm796-0386.html MdSA M796]

Carey Family Records, 1783-1906, from bible of Margaret Carey Thomas, [ftp://ecpclio%2540transcribedoc.net@107.180.1.11/mdsa_bc_quaker_records/scm801/html/scm801_0155.html MdSA M801]

'''<big>Baltimore Preparative Meeting for the Eastern and Western Districts, Orthodox</big>'''

Minutes, 1856-1873, [http://transcribedoc.net/mdsa_bc_quaker_records/scm797/html/scm797-0003.html MdSA M797]

Minutes, Women Friends, 1828-1854, [http://transcribedoc.net/mdsa_bc_quaker_records/scm797/html/scm797-0060.html MdSA M797]<blockquote>a portion of these minutes [https://www.ancestry.com/discoveryui-content/view/1101743373:2189?tid=&pid=&queryId=192ddb9ac201125150dccc9b43050b7a&_phsrc=JPG76&_phstart=successSource are on line at Haverford,] including an entry concerning the marriage of [https://transcribedoc.net/mdsa_bc_quaker_records/scm794/html/scm794-0442.html Margaret Hopkins (sister to Johns Hopkins) Jolliffe]: </blockquote>
'''<big>Gunpowder Preparative Meeting, Orthodox</big>'''

Minutes, 1829-1852 [Includes loose paper minutes of the Baltimore Monthly Meeting for Eastern and Western Districts, 1849-1852], [http://transcribedoc.net/mdsa_bc_quaker_records/scm798/html/scm798-0001.html MdSA M798]

Note: There may be other records relating to the Orthodox meeting at Courtland Street and Eutaw Street scattered among the reels of film not accessed here. The membership roles of the Lombard Street Meeting before the split with the Orthodox are to be found on Mdsa M 580 (SCM580). The references to the Hopkins family and to Johns Hopkins are found here:

[[SCM580-0001]]

[[SCM580-0003]]

[[SCM580-0043]]

[[SCM580-0044]]

File:Jacobsen quaker records maryland-compressed.pdf

2025-12-01T17:36:07Z

Remember:

Orthodox Quakers and Slavery: Baltimore, 1828-1900

2025-12-01T17:12:53Z

Remember:

In 1828 a small group of Friends (Quakers) left the Lombard Street Quaker meeting in Baltimore, and went across the street to form their own meeting. In time among them would be six future trustees of twelve entrusted with the dispersal of a remarkable gift (announced in 1867) of Johns Hopkins, that he intended for the care of destitute African American children, medical care for all without regard to color, and an institution of higher education that the Black community thought at its implementation would not exclude them.

The research objective here is to determine whether Johns Hopkins adopted the Orthodox Friends views on slavery, and whether or not he put into practice those views during the years in which he accumulated his considerable fortune. For a draft essay on Johns Hopkins as an Orthodox Friend, see: http://www.rememberingbaltimore.net/2021/02/johns-hopkins-orthodox-quaker.html Note that the essay is a work in progress.

A history of the Friends in Baltimore City, ''Minute by Minute A History of the Baltimore Monthly Meetings of Friends Homewood and Stony Run'' (1992), reviews some of the surviving records of the Baltimore Orthodox Friends and provides an excellent introduction to the history of the Friends in Maryland. The authors' chapters on the Homewood Meeting, the descendant Meeting of the Orthodox Friends who withdrew from the Hicksite Lombard Street Meeting in 1828, are particularly illuminating, as are the introductions to the records provided by [http://transcribedoc.net/secondary_sources/jacobsen_quaker_records_maryland.pdf Phebe R. Jacobsen's ''Quaker Records in Maryland''] (1966). Phebe Jacobsen derives her account of the departure of the Orthodox Friends of Baltimore to form their own meeting from [https://transcribedoc.net/mdsa_bc_quaker_records/scm781/html/scm781-0548.html "A Narrative of the Principal part of the events which transpired at Baltimore Yearly Meeting in the year 1828 with imperfect reports from some speeches made by different individuals," owned by Florence Wetherald in 1935 and transcribed that year for the Homewood Meeting]. See also: ''[http://www.rememberingbaltimore.net/2021/02/johns-hopkins-orthodox-quaker.html Johns Hopkins: Orthodox Quaker and Emancipationist?]''

The surviving records of the Orthodox meeting prior to 1900 were well-catalogued by Phebe Jacobsen, and microfilmed by the Maryland State Archives. Subsequently the original records relating to the Orthodox meeting in Baltimore were sent to Haverford College and a limited selection can be found on Ancestry.com. As Phebe Jacobsen points out (p. 95) "Unfortunately, ''Mens Minutes of the Baltimore Preparative Meeting for the Eastern and Western districts (Orthodox)'' between 1828 and 1856, were destroyed in a warehouse fire." This loss restricts the degree to which Johns Hopkins and his trustees involvement in the affairs of the Baltimore Orthodox Meeting can be measured, but several reels of microfilm images remain to be explored that include relevant minutes and documents that apparently were not encompassed in ''Minute by Minute'', at least to the degree that they may document Johns Hopkins's commitment to the Friends ''Discipline'' first published in Baltimore in 1821, supplemented in 1834, reprinted in 1844 and again in 1860. Several copies of the 1821 and the 1834 ''Discipline'' survive in the library of Homewood Meeting. The first was published before the break with the Lombard Street Meeting and the others after the influential visit of the wealthy English Friend, Joseph John Gurney who was instrumental in persuading the English Parliament to abolish slavery in the British West Indies and published extensively on the values of the Orthodox Friends as well as an [https://books.googleusercontent.com/books/content?req=AKW5Qafz2d5sjCcxNMCaXc1HmCm858610hv7FkiUQFHsP83DHqGraLnYSsaseNqHGVMiuLZ1AxagpJ_t1qGN4lcT53L4DNsf-lBP9jXaX6KAoLvx996SpwPknTWD3CTC3k4IHW36MGqw9I4U0zZ2msYl-WlPP_8YIJ6QK8otaRqvlNXiM0paGWJX0VbjPsuDfw_GIpZNigdV6akAC8eqorxL0S6ExYkud76TgkvonlkjLIcEZal7sloI1MSm9nOvsvNk8ikR-liodmzZ0PVdNfw0bRBpSLRYsw open letter to Henry Clay on the evils of slavery (New York, 1839)]. The library at Homewood contains many volumes of his works, one set of which was owned by Dr. Richard Thomas the elder, another friend of Johns Hopkins.

[[File:1834 discipline-0122.jpg|thumb|From the Library of Homewood Meeting]]

The following is taken from a copy of the [https://archive.org/details/disciplineofyear00frie 1821 ''Discipline''] owned by Joseph King, Jr. who left the Lombard Street Meeting to remain an Orthodox Friend. Joseph King was the father of Francis T. King, later clerk of the Orthodox meeting and a close friend of Johns Hopkins. This language did not change through the Baltimore editions of [https://archive.org/details/rulesdiscipline00friegoog 1844] and [https://archive.org/details/rulesdiscipline00unkngoog 186o]. All three are available from http://archive.org.

<blockquote>'''<big>''Negroes and Slaves''</big>'''

''Testimony against slavery''

''As a religious society we have found it to be our indispensable duty to declare to the world, our belief of the repugnancy of slavery to the Christian religion. It therefore remains to be our continued concern to prohibit our members from holding in bondage our fellow-men. And at the present time, we apprehend it to be incumbent on every individual, deeply to consider his own particular share in this testimony. The slow progress in the emancipation of this part of the human family we lament; but nevertheless do not despair of their ultimate enlargement. And we desire that Friends my not suffer the deplorable condition of these, our enslaved fellow-beings to lose its force upon their minds, through the delay, which the opposition of the interested my occasion, in this work of justice and mercy; but rather be animated to consider, that the longer the opposition remains, the greater is the necessity on the side of righteousness and benevolence, for our steady perseverance in pleading their cause.''

''Let us also amidst our sympathy for the sufferers, not forget to cultivate those sensations which direct the mind in pity towards the deplorable state of those men, whether in foreign countries or our own, who promote, procure and execute the tearing away from their native land; as well as for those who detain them in bondage. Let us, therefor, seek for and cherish that disposition of mind, which can pray for these enemies of humanity, and fervently breathe for their restoration to soundness of judgment and purity of principle.''

''In relation to the descendants of the African race, we earnestly desire, that those who may be under the care of any of our members, may be treated with kindness; and as objects of the common salvation, instructed in the principles of the Christian religion, as well as in such branches of school-learning as may fit them for freedom, and to become useful members of civil society. Also that Friends in their respective neighbourhoods, advise and assist those who are at liberty, in the education of their children, and common worldly concerns.''

''If any in membership with us should hire slaves, or should take as apprentices or servants slaves, who are to be returned to their alleged owners, after a term of years, or limited time; or shall purchase slaves to be liberated at any time after the ages of eighteen for females and twenty-one years for males ; or act as executors or administrators to estates where slaves are thus bequeathed; or be accessory to any step whereby their bondage may be continued, beyond the term above limited; however they may be induced thereto from an apparent motive of contributing to the cause of humanity, it is our judgment, that such countenance the injustice of slavery, and oppose our testimony against it: they ought, therefore, to be speedily treated with, in the spirit of love and wisdom, in order to convince them of the iniquity of their conduct, and if, after Christian labour, they cannot be brought to such a sense of their injustice as to whatever the Monthly Meeting shall judge right in the case, and condemn their deviation from the law of righteousness and equity, to the satisfaction of the said meeting; they ought to be disowned, as other transgressors are, for immoral, unjust and reproachful conduct.''

''The situation of those of the African race, who have been held as slaves by any of us or our predecessors, calls for our serious examination and inquiry, how far we are clear of withholding from them what, under such an exercise, may be opened to our view, as their just right; and we earnestly affectionately intreat those in particular, who have released any of them, to attend to the further manifestations of duty. Even if no such obligations to this people existed amongst us, it is worthy of our consideration whether any object of beneficence is more deserving of our regard than that of training up their youth in such virtuous principles and habits, as may render them useful and respected members of the community.'' </blockquote>By 1834 the ''Discipline'' published by the English Friends and found among the books of the Orthodox meeting, was more succinct with regard to the behavior of Friends towards slavery:<blockquote>''It is the sense and judgment of this meeting, that if any in membership with us are in any wise concerned in purchasing, disposing of, or holding mankind as slaves, or shall by any means encourage or countenance a traffic in slaves, they should be treated with as for any other immoral, unjust, or reproachful conduct; and if they are not brought to such a sense of their deviation from the law of righteousness and Christian equity, as to condemn the same ot the satisfaction of the monthly meeting, they should be disowned. ---1774, 1834.''</blockquote>As Francis T. King, future Trustee and Chairman of the Board of Johns Hopkins Hospital recorded in 1856 as Clerk of the Orthodox Meeting :

[[File:1856 francis t king.jpg|border|center|frameless|748x748px|Francis T. King, clerk of the Baltimore Orthodox Quaker Meeting, 1853 from Ancestry.com, https://www.ancestry.com/imageviewer/collections/2189/images/42483_1821100519_3958-00019?

ssrc=&backlabel=Return]]

See below for the records that require careful examination for any references to Johns Hopkins and his family. They are linked to the images of the Maryland State Archives microfilm and to some of the images on [https://www.ancestry.com/search/collections/2189/ Ancestry.com]. See also the OCR pdf copy of [[Transcribedoc.net/secondary sources/jacobsen quake records maryland.pdf|Phebe R. Jacobsen's ''Quaker Records in Maryland'']] from which the following entries are taken. Her introductions to the records are thorough, instructive, and deserve careful reading. Note that the other records filmed by the Maryland State Archives and not accessed here (see [[Transcribedoc.net/secondary sources/jacobsen quake records maryland.pdf|Phebe R. Jacobsen's ''Quaker Records in Maryland'']] for a listing of those reels of film) may also contain records relating to the Baltimore Orthodox meeting. While not accurately described and at time missing facing pages, the records of the Friends on Ancestry.com may also contain records not filmed by the Maryland State Archives but are originals in the collections of Swarthmore and Haverford. For example, the record book entry for Samuel Hopkins's [https://search.ancestry.com/cgi-bin/sse.dll?_phsrc=kWs55&_phstart=successSource&usePUBJs=true&indiv=1&dbid=2189&gsfn=Samuel&gsln=Hopkins&gsfn_x=1&gsln_x=1&gskw=disownment&new=1&rank=1&uidh=3j4&redir=false&msT=1&gss=angs-d&pcat=34&fh=1&h=1101768938&recoff=&ml_rpos=2&queryId=41f6a9b693c64f55321514abfd08f136 disownment (minus the detail of the facing page)] is found on Ancestry.com), while the [https://www.ancestry.com/imageviewer/collections/2189/images/42483_1821100519_4166-00521?treeid=&personid=&hintid=&queryId=41f6a9b693c64f55321514abfd08f136&usePUB=true&_phsrc=kWs55&_phstart=successSource&usePUBJs=true&pId=1101800570 original clerk's minute of Samuel's disownment] is also found on Ancestry, neither of which can be located on the Maryland State Archives film. For the surviving records relating to the Orthodox Friends in Baltimore, the images on Ancestry.com should be reviewed in case there are other records which are not to be found on the Jacobsen/Maryland State Archives film. [https://www.ancestry.com/search/collections/2189/ As of 2021/06/08 the Records of the Maryland Friends on Ancestry.com were accessed ''here'']
[[File:Friends Meetings, Maryland .jpg|thumb|from Phebe Jacobsen, Quaker Records in Maryland]]

'''<big>Baltimore Yearly Meeting of Friends in Maryland and adjacent areas of Pennsylvania and Virginia in unity with the Ancient society of Friends</big>'''

[http://transcribedoc.net/mdsa_bc_quaker_records/scm775/html/scm775-0003.html Memorials to Deceased Friends, 1780-1842, MdSA M775]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm775/html/scm775-0192.html Minutes, 1828-1868, MdSA M775]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm775/html/scm775-0455.html Minutes, 1869-1890, MdSA M775]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm776/html/scm776-0003.htmlMinutes, 1869-1890, MdSA M776 Minutes, 1869-1890, MdSA M776]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm776/html/scm776-0319.html Minutes, Women Friends, 1828-1837, MdSA M776]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm776/html/scm776-0416.html Minutes, Women Friends, 1838-1854, MdSA M776]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm776/html/scm776-0522.html Minutes, Women Friends, 1855-1876, MdSA M776]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm777/html/scm777-0180.html Minutes, Ministers and Elders, 1829-1883, MdSA M777]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm781/html/scm781-0002.html Minutes, Meeting for Sufferings, 1829-1877, MdSA M781]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm779/html/scm779-0216.html Minutes, Committee on Indian Concerns, Loose Papers, 1810-1852, MdSA M779]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm779/html/scm779-0369.html Minutes, Loose Papers, Committee on Indian Concerns, 1810-1852]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm779/html/scm779-0412.html John Nicholson, "Friends Work for Indians" 1800-1869, MdSA M779]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm779/html/scm779-0427.html Minutes, Friends Association to Advise and Assist Friends of Southern States, 1864-66, MdSA M779]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm780/html/scm780-0002.html Friends Association to advise and assist Friends of the Southern States, Letter Book of Francis King, 1865-1875, MdSA M780]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm781/html/scm781-0002.html Minutes, Meetings for Sufferings, 1829-1877, MdSA M781]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm781/html/scm781-0435.html Treasurers Book, 1802-1885, MdSA M781]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm781/html/scm781-0542.html Memorials on Francis T. King, 1819-1892, MdSA M781]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm781/html/scm781-0547.html Events transpiring at the Yearly Meeting, 1828, MdSA M781]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm781/html/scm781-0562.html Establishment of the Baltimore Yearly Meeting, MdSA M781]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm781/html/scm781-0574.html Extracts of Letters and Statements of Friends Regarding Elias Hicks, 1822-1829, MdSA M781]

'''<big>Baltimore Quarterly Meeting, Orthodox</big>'''

Minutes, 1807-1823, [http://transcribedoc.net/mdsa_bc_quaker_records/scm783/html/scm783-0252.html MdSA M783]

Minutes, 1856-1899, [http://transcribedoc.net/mdsa_bc_quaker_records/scm783/html/scm783-0352.html MdSA M783]

Minutes, Women Friends, 1855-1887, [http://transcribedoc.net/mdsa_bc_quaker_records/scm786/html/scm786-0001.html MdSA M786]

Minutes, Ministers and Elders, 1852-1876, [http://transcribedoc.net/mdsa_bc_quaker_records/scm786/html/scm786-0001.html MdSA M786]

Minutes, Ministers and Elders, 1867-68, [http://transcribedoc.net/mdsa_bc_quaker_records/scm780/html/scm780-0001.html MdSA M780]

* Indian Springs Preparatory Meeting, [http://transcribedoc.net/mdsa_bc_quaker_records/scm577/html/scm577_0088.html Samuel S. Hopkins, Indian Spring membership, Mdsa M577] 

<big>'''Baltimore Monthly Meeting (reunited)'''</big>

[http://transcribedoc.net/mdsa_bc_quaker_records/scm579/html/scm579-0001.html Baltimore Monthly Meeting, Deceased Members, 1647-1890, MdSA M579]

* [http://transcribedoc.net/mdsa_bc_quaker_records/scm579/html/scm579-0078.html Johns Hopkins' membership]

<big>'''Baltimore Monthly Meeting, Orthodox'''</big>

Minutes and Proceedings pertaining to Eastern and Western District Properties, 1792-1819; also Western District Membership for 1819, [http://transcribedoc.net/mdsa_bc_quaker_records/scm788/html/scm788_0002.html MdSA M788]

Register, Births, Burials, Membership, 1828-1846, [http://transcribedoc.net/mdsa_bc_quaker_records/scm788/html/scm788_0509.html MdSA M788]; [https://www.ancestry.com/imageviewer/collections/2189/images/42483_1821100519_3970-00107?backlabel=ReturnSearchResults&queryId=6b8867161f9309c70db1564d61cda399&pId=1101768938 Ancestry.com color images]

Marriages, 1830-1953, [http://transcribedoc.net/mdsa_bc_quaker_records/scm789/html/scm789_0003.html MdSA M789]

Certificates of Removal, 1829-1867, [http://transcribedoc.net/mdsa_bc_quaker_records/scm789/html/scm789_0241.html MdSA M789]

Certificates of Removal, 1828-1846, MdSA M790

Membership, 1848-1882 (includes Register, 1769-1878), [http://transcribedoc.net/mdsa_bc_quaker_records/scm789/html/scm789_0287.html MdSA M789]

Membership, 1854-1928, [http://transcribedoc.net/mdsa_bc_quaker_records/scm789/html/scm789_0287.html Mdsa M789]

Beginnings of the Baltimore Monthly Meeting for Easter and Western Districts (Includes explanation of property transfer, Acts of Assembly, Reports of Yearly Meeting from Monthly Meeting Minutes, Reports on Burying Ground controversy, 1812-1819), papers relating to Controversy over Eastern and Western District Property, 1773-1822, [http://transcribedoc.net/mdsa_bc_quaker_records/scm790/html/scm790_0001.html MdSA M790] Note: his whole reel needs to be carefully examined. This hyperlink is to the beginning of the reel of microfilm. Below are a few links to records within the reel.

Reports to the Monthly Meeting, 1832-1836, [http://transcribedoc.net/mdsa_bc_quaker_records/scm790/html/scm790_0290.html MdSA M790]

Reports to the Monthly Meeting, 1837-1840, [http://transcribedoc.net/mdsa_bc_quaker_records/scm790/html/scm790_0436.html MdSA M790]

"Minutes" 1829-1832, [http://transcribedoc.net/mdsa_bc_quaker_records/scm790/html/scm790_0600.html MdSA M790]

"Minutes" 1832-33, [http://transcribedoc.net/mdsa_bc_quaker_records/scm790/html/scm790_0745.html MdSA M790]

"Minutes" 1834-1835, [http://transcribedoc.net/mdsa_bc_quaker_records/scm790/html/scm790_0773.html MdSA M790]

"Minutes" 1836-1840, [http://transcribedoc.net/mdsa_bc_quaker_records/scm790/html/scm790_0387.html MdSA M790]

Loose Papers, 1829-1832, [http://transcribedoc.net/mdsa_bc_quaker_records/scm790/html/scm790_0544.html MdSA M790]

Loose Papers, 1831-1840, [http://transcribedoc.net/mdsa_bc_quaker_records/scm794/html/scm794-0139.html MdSA M794]

Minutes, Women Friends, 1828-1884, [http://transcribedoc.net/mdsa_bc_quaker_records/scm794/html/scm794-0213.html MdSA M794] Ancestry.com has some of these minutes in color, for example [https://www.ancestry.com/imageviewer/collections/2189/images/42483_1821100519_3984-00008?ssrc=&backlabel=Return minutes for 1828-1839]

Trustees Account Book, 1842-1887, [http://transcribedoc.net/mdsa_bc_quaker_records/scm795/html/scm795_0548.html MdSA M795]

Minutes Friends Library Committee,1831-1855, [http://transcribedoc.net/mdsa_bc_quaker_records/scm796/html/scm796-0386.html MdSA M796]

Carey Family Records, 1783-1906, from bible of Margaret Carey Thomas, [ftp://ecpclio%2540transcribedoc.net@107.180.1.11/mdsa_bc_quaker_records/scm801/html/scm801_0155.html MdSA M801]

'''<big>Baltimore Preparative Meeting for the Eastern and Western Districts, Orthodox</big>'''

Minutes, 1856-1873, [http://transcribedoc.net/mdsa_bc_quaker_records/scm797/html/scm797-0003.html MdSA M797]

Minutes, Women Friends, 1828-1854, [http://transcribedoc.net/mdsa_bc_quaker_records/scm797/html/scm797-0060.html MdSA M797]<blockquote>a portion of these minutes [https://www.ancestry.com/discoveryui-content/view/1101743373:2189?tid=&pid=&queryId=192ddb9ac201125150dccc9b43050b7a&_phsrc=JPG76&_phstart=successSource are on line at Haverford,] including an entry concerning the marriage of [https://transcribedoc.net/mdsa_bc_quaker_records/scm794/html/scm794-0442.html Margaret Hopkins (sister to Johns Hopkins) Jolliffe]: </blockquote>
'''<big>Gunpowder Preparative Meeting, Orthodox</big>'''

Minutes, 1829-1852 [Includes loose paper minutes of the Baltimore Monthly Meeting for Eastern and Western Districts, 1849-1852], [http://transcribedoc.net/mdsa_bc_quaker_records/scm798/html/scm798-0001.html MdSA M798]

Note: There may be other records relating to the Orthodox meeting at Courtland Street and Eutaw Street scattered among the reels of film not accessed here. The membership roles of the Lombard Street Meeting before the split with the Orthodox are to be found on Mdsa M 580 (SCM580). The references to the Hopkins family and to Johns Hopkins are found here:

[[SCM580-0001]]

[[SCM580-0003]]

[[SCM580-0043]]

[[SCM580-0044]]

File:Friends Meetings, Maryland .jpg

2025-12-01T17:11:01Z

Remember:

File:1856 francis t king.jpg

2025-12-01T17:09:22Z

Remember:

Orthodox Quakers and Slavery: Baltimore, 1828-1900

2025-12-01T17:04:23Z

Remember:

In 1828 a small group of Friends (Quakers) left the Lombard Street Quaker meeting in Baltimore, and went across the street to form their own meeting. In time among them would be six future trustees of twelve entrusted with the dispersal of a remarkable gift (announced in 1867) of Johns Hopkins, that he intended for the care of destitute African American children, medical care for all without regard to color, and an institution of higher education that the Black community thought at its implementation would not exclude them.

The research objective here is to determine whether Johns Hopkins adopted the Orthodox Friends views on slavery, and whether or not he put into practice those views during the years in which he accumulated his considerable fortune. For a draft essay on Johns Hopkins as an Orthodox Friend, see: http://www.rememberingbaltimore.net/2021/02/johns-hopkins-orthodox-quaker.html Note that the essay is a work in progress.

A history of the Friends in Baltimore City, ''Minute by Minute A History of the Baltimore Monthly Meetings of Friends Homewood and Stony Run'' (1992), reviews some of the surviving records of the Baltimore Orthodox Friends and provides an excellent introduction to the history of the Friends in Maryland. The authors' chapters on the Homewood Meeting, the descendant Meeting of the Orthodox Friends who withdrew from the Hicksite Lombard Street Meeting in 1828, are particularly illuminating, as are the introductions to the records provided by [http://transcribedoc.net/secondary_sources/jacobsen_quaker_records_maryland.pdf Phebe R. Jacobsen's ''Quaker Records in Maryland''] (1966). Phebe Jacobsen derives her account of the departure of the Orthodox Friends of Baltimore to form their own meeting from [https://transcribedoc.net/mdsa_bc_quaker_records/scm781/html/scm781-0548.html "A Narrative of the Principal part of the events which transpired at Baltimore Yearly Meeting in the year 1828 with imperfect reports from some speeches made by different individuals," owned by Florence Wetherald in 1935 and transcribed that year for the Homewood Meeting]. See also: ''[http://www.rememberingbaltimore.net/2021/02/johns-hopkins-orthodox-quaker.html Johns Hopkins: Orthodox Quaker and Emancipationist?]''

The surviving records of the Orthodox meeting prior to 1900 were well-catalogued by Phebe Jacobsen, and microfilmed by the Maryland State Archives. Subsequently the original records relating to the Orthodox meeting in Baltimore were sent to Haverford College and a limited selection can be found on Ancestry.com. As Phebe Jacobsen points out (p. 95) "Unfortunately, ''Mens Minutes of the Baltimore Preparative Meeting for the Eastern and Western districts (Orthodox)'' between 1828 and 1856, were destroyed in a warehouse fire." This loss restricts the degree to which Johns Hopkins and his trustees involvement in the affairs of the Baltimore Orthodox Meeting can be measured, but several reels of microfilm images remain to be explored that include relevant minutes and documents that apparently were not encompassed in ''Minute by Minute'', at least to the degree that they may document Johns Hopkins's commitment to the Friends ''Discipline'' first published in Baltimore in 1821, supplemented in 1834, reprinted in 1844 and again in 1860. Several copies of the 1821 and the 1834 ''Discipline'' survive in the library of Homewood Meeting. The first was published before the break with the Lombard Street Meeting and the others after the influential visit of the wealthy English Friend, Joseph John Gurney who was instrumental in persuading the English Parliament to abolish slavery in the British West Indies and published extensively on the values of the Orthodox Friends as well as an [https://books.googleusercontent.com/books/content?req=AKW5Qafz2d5sjCcxNMCaXc1HmCm858610hv7FkiUQFHsP83DHqGraLnYSsaseNqHGVMiuLZ1AxagpJ_t1qGN4lcT53L4DNsf-lBP9jXaX6KAoLvx996SpwPknTWD3CTC3k4IHW36MGqw9I4U0zZ2msYl-WlPP_8YIJ6QK8otaRqvlNXiM0paGWJX0VbjPsuDfw_GIpZNigdV6akAC8eqorxL0S6ExYkud76TgkvonlkjLIcEZal7sloI1MSm9nOvsvNk8ikR-liodmzZ0PVdNfw0bRBpSLRYsw open letter to Henry Clay on the evils of slavery (New York, 1839)]. The library at Homewood contains many volumes of his works, one set of which was owned by Dr. Richard Thomas the elder, another friend of Johns Hopkins.

[[File:1834 discipline-0122.jpg|thumb|From the Library of Homewood Meeting]]

The following is taken from a copy of the [https://archive.org/details/disciplineofyear00frie 1821 ''Discipline''] owned by Joseph King, Jr. who left the Lombard Street Meeting to remain an Orthodox Friend. Joseph King was the father of Francis T. King, later clerk of the Orthodox meeting and a close friend of Johns Hopkins. This language did not change through the Baltimore editions of [https://archive.org/details/rulesdiscipline00friegoog 1844] and [https://archive.org/details/rulesdiscipline00unkngoog 186o]. All three are available from http://archive.org.

<blockquote>'''<big>''Negroes and Slaves''</big>'''

''Testimony against slavery''

''As a religious society we have found it to be our indispensable duty to declare to the world, our belief of the repugnancy of slavery to the Christian religion. It therefore remains to be our continued concern to prohibit our members from holding in bondage our fellow-men. And at the present time, we apprehend it to be incumbent on every individual, deeply to consider his own particular share in this testimony. The slow progress in the emancipation of this part of the human family we lament; but nevertheless do not despair of their ultimate enlargement. And we desire that Friends my not suffer the deplorable condition of these, our enslaved fellow-beings to lose its force upon their minds, through the delay, which the opposition of the interested my occasion, in this work of justice and mercy; but rather be animated to consider, that the longer the opposition remains, the greater is the necessity on the side of righteousness and benevolence, for our steady perseverance in pleading their cause.''

''Let us also amidst our sympathy for the sufferers, not forget to cultivate those sensations which direct the mind in pity towards the deplorable state of those men, whether in foreign countries or our own, who promote, procure and execute the tearing away from their native land; as well as for those who detain them in bondage. Let us, therefor, seek for and cherish that disposition of mind, which can pray for these enemies of humanity, and fervently breathe for their restoration to soundness of judgment and purity of principle.''

''In relation to the descendants of the African race, we earnestly desire, that those who may be under the care of any of our members, may be treated with kindness; and as objects of the common salvation, instructed in the principles of the Christian religion, as well as in such branches of school-learning as may fit them for freedom, and to become useful members of civil society. Also that Friends in their respective neighbourhoods, advise and assist those who are at liberty, in the education of their children, and common worldly concerns.''

''If any in membership with us should hire slaves, or should take as apprentices or servants slaves, who are to be returned to their alleged owners, after a term of years, or limited time; or shall purchase slaves to be liberated at any time after the ages of eighteen for females and twenty-one years for males ; or act as executors or administrators to estates where slaves are thus bequeathed; or be accessory to any step whereby their bondage may be continued, beyond the term above limited; however they may be induced thereto from an apparent motive of contributing to the cause of humanity, it is our judgment, that such countenance the injustice of slavery, and oppose our testimony against it: they ought, therefore, to be speedily treated with, in the spirit of love and wisdom, in order to convince them of the iniquity of their conduct, and if, after Christian labour, they cannot be brought to such a sense of their injustice as to whatever the Monthly Meeting shall judge right in the case, and condemn their deviation from the law of righteousness and equity, to the satisfaction of the said meeting; they ought to be disowned, as other transgressors are, for immoral, unjust and reproachful conduct.''

''The situation of those of the African race, who have been held as slaves by any of us or our predecessors, calls for our serious examination and inquiry, how far we are clear of withholding from them what, under such an exercise, may be opened to our view, as their just right; and we earnestly affectionately intreat those in particular, who have released any of them, to attend to the further manifestations of duty. Even if no such obligations to this people existed amongst us, it is worthy of our consideration whether any object of beneficence is more deserving of our regard than that of training up their youth in such virtuous principles and habits, as may render them useful and respected members of the community.'' </blockquote>By 1834 the ''Discipline'' published by the English Friends and found among the books of the Orthodox meeting, was more succinct with regard to the behavior of Friends towards slavery:<blockquote>''It is the sense and judgment of this meeting, that if any in membership with us are in any wise concerned in purchasing, disposing of, or holding mankind as slaves, or shall by any means encourage or countenance a traffic in slaves, they should be treated with as for any other immoral, unjust, or reproachful conduct; and if they are not brought to such a sense of their deviation from the law of righteousness and Christian equity, as to condemn the same ot the satisfaction of the monthly meeting, they should be disowned. ---1774, 1834.''</blockquote>As Francis T. King, future Trustee and Chairman of the Board of Johns Hopkins Hospital recorded in 1856 as Clerk of the Orthodox Meeting :

[[File:1856 francis t king.jpg|border|center|frameless|748x748px|Francis T. King, clerk of the Baltimore Orthodox Quaker Meeting, 1853 from Ancestry.com, https://www.ancestry.com/imageviewer/collections/2189/images/42483_1821100519_3958-00019?ssrc=&backlabel=Return]]

See below for the records that require careful examination for any references to Johns Hopkins and his family. They are linked to the images of the Maryland State Archives microfilm and to some of the images on [https://www.ancestry.com/search/collections/2189/ Ancestry.com]. See also the OCR pdf copy of [[Transcribedoc.net/secondary sources/jacobsen quake records maryland.pdf|Phebe R. Jacobsen's ''Quaker Records in Maryland'']] from which the following entries are taken. Her introductions to the records are thorough, instructive, and deserve careful reading. Note that the other records filmed by the Maryland State Archives and not accessed here (see [[Transcribedoc.net/secondary sources/jacobsen quake records maryland.pdf|Phebe R. Jacobsen's ''Quaker Records in Maryland'']] for a listing of those reels of film) may also contain records relating to the Baltimore Orthodox meeting. While not accurately described and at time missing facing pages, the records of the Friends on Ancestry.com may also contain records not filmed by the Maryland State Archives but are originals in the collections of Swarthmore and Haverford. For example, the record book entry for Samuel Hopkins's [https://search.ancestry.com/cgi-bin/sse.dll?_phsrc=kWs55&_phstart=successSource&usePUBJs=true&indiv=1&dbid=2189&gsfn=Samuel&gsln=Hopkins&gsfn_x=1&gsln_x=1&gskw=disownment&new=1&rank=1&uidh=3j4&redir=false&msT=1&gss=angs-d&pcat=34&fh=1&h=1101768938&recoff=&ml_rpos=2&queryId=41f6a9b693c64f55321514abfd08f136 disownment (minus the detail of the facing page)] is found on Ancestry.com), while the [https://www.ancestry.com/imageviewer/collections/2189/images/42483_1821100519_4166-00521?treeid=&personid=&hintid=&queryId=41f6a9b693c64f55321514abfd08f136&usePUB=true&_phsrc=kWs55&_phstart=successSource&usePUBJs=true&pId=1101800570 original clerk's minute of Samuel's disownment] is also found on Ancestry, neither of which can be located on the Maryland State Archives film. For the surviving records relating to the Orthodox Friends in Baltimore, the images on Ancestry.com should be reviewed in case there are other records which are not to be found on the Jacobsen/Maryland State Archives film. [https://www.ancestry.com/search/collections/2189/ As of 2021/06/08 the Records of the Maryland Friends on Ancestry.com were accessed ''here'']
[[File:Friends Meetings, Maryland .jpg|thumb|from Phebe Jacobsen, Quaker Records in Maryland]]

'''<big>Baltimore Yearly Meeting of Friends in Maryland and adjacent areas of Pennsylvania and Virginia in unity with the Ancient society of Friends</big>'''

[http://transcribedoc.net/mdsa_bc_quaker_records/scm775/html/scm775-0003.html Memorials to Deceased Friends, 1780-1842, MdSA M775]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm775/html/scm775-0192.html Minutes, 1828-1868, MdSA M775]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm775/html/scm775-0455.html Minutes, 1869-1890, MdSA M775]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm776/html/scm776-0003.htmlMinutes, 1869-1890, MdSA M776 Minutes, 1869-1890, MdSA M776]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm776/html/scm776-0319.html Minutes, Women Friends, 1828-1837, MdSA M776]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm776/html/scm776-0416.html Minutes, Women Friends, 1838-1854, MdSA M776]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm776/html/scm776-0522.html Minutes, Women Friends, 1855-1876, MdSA M776]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm777/html/scm777-0180.html Minutes, Ministers and Elders, 1829-1883, MdSA M777]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm781/html/scm781-0002.html Minutes, Meeting for Sufferings, 1829-1877, MdSA M781]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm779/html/scm779-0216.html Minutes, Committee on Indian Concerns, Loose Papers, 1810-1852, MdSA M779]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm779/html/scm779-0369.html Minutes, Loose Papers, Committee on Indian Concerns, 1810-1852]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm779/html/scm779-0412.html John Nicholson, "Friends Work for Indians" 1800-1869, MdSA M779]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm779/html/scm779-0427.html Minutes, Friends Association to Advise and Assist Friends of Southern States, 1864-66, MdSA M779]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm780/html/scm780-0002.html Friends Association to advise and assist Friends of the Southern States, Letter Book of Francis King, 1865-1875, MdSA M780]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm781/html/scm781-0002.html Minutes, Meetings for Sufferings, 1829-1877, MdSA M781]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm781/html/scm781-0435.html Treasurers Book, 1802-1885, MdSA M781]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm781/html/scm781-0542.html Memorials on Francis T. King, 1819-1892, MdSA M781]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm781/html/scm781-0547.html Events transpiring at the Yearly Meeting, 1828, MdSA M781]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm781/html/scm781-0562.html Establishment of the Baltimore Yearly Meeting, MdSA M781]

[http://transcribedoc.net/mdsa_bc_quaker_records/scm781/html/scm781-0574.html Extracts of Letters and Statements of Friends Regarding Elias Hicks, 1822-1829, MdSA M781]

'''<big>Baltimore Quarterly Meeting, Orthodox</big>'''

Minutes, 1807-1823, [http://transcribedoc.net/mdsa_bc_quaker_records/scm783/html/scm783-0252.html MdSA M783]

Minutes, 1856-1899, [http://transcribedoc.net/mdsa_bc_quaker_records/scm783/html/scm783-0352.html MdSA M783]

Minutes, Women Friends, 1855-1887, [http://transcribedoc.net/mdsa_bc_quaker_records/scm786/html/scm786-0001.html MdSA M786]

Minutes, Ministers and Elders, 1852-1876, [http://transcribedoc.net/mdsa_bc_quaker_records/scm786/html/scm786-0001.html MdSA M786]

Minutes, Ministers and Elders, 1867-68, [http://transcribedoc.net/mdsa_bc_quaker_records/scm780/html/scm780-0001.html MdSA M780]

* Indian Springs Preparatory Meeting, [http://transcribedoc.net/mdsa_bc_quaker_records/scm577/html/scm577_0088.html Samuel S. Hopkins, Indian Spring membership, Mdsa M577] 

<big>'''Baltimore Monthly Meeting (reunited)'''</big>

[http://transcribedoc.net/mdsa_bc_quaker_records/scm579/html/scm579-0001.html Baltimore Monthly Meeting, Deceased Members, 1647-1890, MdSA M579]

* [http://transcribedoc.net/mdsa_bc_quaker_records/scm579/html/scm579-0078.html Johns Hopkins' membership]

<big>'''Baltimore Monthly Meeting, Orthodox'''</big>

Minutes and Proceedings pertaining to Eastern and Western District Properties, 1792-1819; also Western District Membership for 1819, [http://transcribedoc.net/mdsa_bc_quaker_records/scm788/html/scm788_0002.html MdSA M788]

Register, Births, Burials, Membership, 1828-1846, [http://transcribedoc.net/mdsa_bc_quaker_records/scm788/html/scm788_0509.html MdSA M788]; [https://www.ancestry.com/imageviewer/collections/2189/images/42483_1821100519_3970-00107?backlabel=ReturnSearchResults&queryId=6b8867161f9309c70db1564d61cda399&pId=1101768938 Ancestry.com color images]

Marriages, 1830-1953, [http://transcribedoc.net/mdsa_bc_quaker_records/scm789/html/scm789_0003.html MdSA M789]

Certificates of Removal, 1829-1867, [http://transcribedoc.net/mdsa_bc_quaker_records/scm789/html/scm789_0241.html MdSA M789]

Certificates of Removal, 1828-1846, MdSA M790

Membership, 1848-1882 (includes Register, 1769-1878), [http://transcribedoc.net/mdsa_bc_quaker_records/scm789/html/scm789_0287.html MdSA M789]

Membership, 1854-1928, [http://transcribedoc.net/mdsa_bc_quaker_records/scm789/html/scm789_0287.html Mdsa M789]

Beginnings of the Baltimore Monthly Meeting for Easter and Western Districts (Includes explanation of property transfer, Acts of Assembly, Reports of Yearly Meeting from Monthly Meeting Minutes, Reports on Burying Ground controversy, 1812-1819), papers relating to Controversy over Eastern and Western District Property, 1773-1822, [http://transcribedoc.net/mdsa_bc_quaker_records/scm790/html/scm790_0001.html MdSA M790] Note: his whole reel needs to be carefully examined. This hyperlink is to the beginning of the reel of microfilm. Below are a few links to records within the reel.

Reports to the Monthly Meeting, 1832-1836, [http://transcribedoc.net/mdsa_bc_quaker_records/scm790/html/scm790_0290.html MdSA M790]

Reports to the Monthly Meeting, 1837-1840, [http://transcribedoc.net/mdsa_bc_quaker_records/scm790/html/scm790_0436.html MdSA M790]

"Minutes" 1829-1832, [http://transcribedoc.net/mdsa_bc_quaker_records/scm790/html/scm790_0600.html MdSA M790]

"Minutes" 1832-33, [http://transcribedoc.net/mdsa_bc_quaker_records/scm790/html/scm790_0745.html MdSA M790]

"Minutes" 1834-1835, [http://transcribedoc.net/mdsa_bc_quaker_records/scm790/html/scm790_0773.html MdSA M790]

"Minutes" 1836-1840, [http://transcribedoc.net/mdsa_bc_quaker_records/scm790/html/scm790_0387.html MdSA M790]

Loose Papers, 1829-1832, [http://transcribedoc.net/mdsa_bc_quaker_records/scm790/html/scm790_0544.html MdSA M790]

Loose Papers, 1831-1840, [http://transcribedoc.net/mdsa_bc_quaker_records/scm794/html/scm794-0139.html MdSA M794]

Minutes, Women Friends, 1828-1884, [http://transcribedoc.net/mdsa_bc_quaker_records/scm794/html/scm794-0213.html MdSA M794] Ancestry.com has some of these minutes in color, for example [https://www.ancestry.com/imageviewer/collections/2189/images/42483_1821100519_3984-00008?ssrc=&backlabel=Return minutes for 1828-1839]

Trustees Account Book, 1842-1887, [http://transcribedoc.net/mdsa_bc_quaker_records/scm795/html/scm795_0548.html MdSA M795]

Minutes Friends Library Committee,1831-1855, [http://transcribedoc.net/mdsa_bc_quaker_records/scm796/html/scm796-0386.html MdSA M796]

Carey Family Records, 1783-1906, from bible of Margaret Carey Thomas, [ftp://ecpclio%2540transcribedoc.net@107.180.1.11/mdsa_bc_quaker_records/scm801/html/scm801_0155.html MdSA M801]

'''<big>Baltimore Preparative Meeting for the Eastern and Western Districts, Orthodox</big>'''

Minutes, 1856-1873, [http://transcribedoc.net/mdsa_bc_quaker_records/scm797/html/scm797-0003.html MdSA M797]

Minutes, Women Friends, 1828-1854, [http://transcribedoc.net/mdsa_bc_quaker_records/scm797/html/scm797-0060.html MdSA M797]<blockquote>a portion of these minutes [https://www.ancestry.com/discoveryui-content/view/1101743373:2189?tid=&pid=&queryId=192ddb9ac201125150dccc9b43050b7a&_phsrc=JPG76&_phstart=successSource are on line at Haverford,] including an entry concerning the marriage of [https://transcribedoc.net/mdsa_bc_quaker_records/scm794/html/scm794-0442.html Margaret Hopkins (sister to Johns Hopkins) Jolliffe]: </blockquote>
'''<big>Gunpowder Preparative Meeting, Orthodox</big>'''

Minutes, 1829-1852 [Includes loose paper minutes of the Baltimore Monthly Meeting for Eastern and Western Districts, 1849-1852], [http://transcribedoc.net/mdsa_bc_quaker_records/scm798/html/scm798-0001.html MdSA M798]

Note: There may be other records relating to the Orthodox meeting at Courtland Street and Eutaw Street scattered among the reels of film not accessed here. The membership roles of the Lombard Street Meeting before the split with the Orthodox are to be found on Mdsa M 580 (SCM580). The references to the Hopkins family and to Johns Hopkins are found here:

[[SCM580-0001]]

[[SCM580-0003]]

[[SCM580-0043]]

[[SCM580-0044]]

2025-12-01T13:52:29Z

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= Welcome to ecpclio's Virtual Research Wiki =
[[File:Logo_large.jpg|900px|link=http://virtualarchive.us|centre|alt=|]]<blockquote>
''While in Gloucester, England, I had the good fortune to meet the County Archivist, [https://doi.org/10.1080/23257962.2019.1664440 Brian Smith (1932-2018)], later Secretary to the British Historical Records Commission. At the [[wikipedia:Gloucester_Cathedral|Cathedral]] Brian introduced me to the only known monument to an Archivist, [[wikipedia:John_Jones_(MP_for_Gloucester)|John Jones]], who died in 1630, having been Sheriff and a member of Parliament, but who wanted to be remembered as a Keeper of the Records. As you can see from Jones's monument, he was proud of the care with which he organized and preserved the records. I was taken by his bemused smile, but also the encircling quotation: “And I heard a voice from heaven saying unto me write,” a challenge for all Archivists and Historians.''

</blockquote><big>The purpose of this wiki is to provide a collaborative platform for the study of the history of Baltimore and Maryland through biography, topics, and layers of time and place including relating historical maps and plats to today's landscape. While the organizing framework consists of sources, biography, place, topic and time, pages are created randomly as new research progresses and as I add my writing and reference collection that is confined to paper and various impermanent forms of electronic storage.</big>

<big>My goal is to share as much of the research and writing I have done since high school through this virtual archive, including my first oral history project on Rural Free Delivery in Macedon, New York which netted me some spending money for college. I suspect that given its volume, I will not finish what I have started here with regard to my own work, but hopefully I have created a virtual presence that will be carried on after me, and have provided a viable context for collaborators to add to and improve upon what I have begun that will be both useful and sustainable. If you wish to contribute and edit existing entries, write to me at ''transcribedoc@gmail.com'' for a user name and password.</big>

<big>For instructions on how to collaborate on transcribing documents see: http://transcribedoc.blogspot.com/2021/03/advice-on-transcribing-documents-and.html.</big>

<big>For essays derived from my research use the search box above for the topic ''Essays''. My most recent writings will be found on http://rememberingbaltimore.net.</big> <big>I look forward to working with you on this site as I add notes, sources, and links to essays relating to Maryland and Baltimore history. If you have any questions regarding the site don't hesitate to write to transcribedoc@gmail.com.</big>

Note: use the search bar above to search all files including contents of research binders.

<big>Ed Papenfuse (''ecpclio''), retired Maryland State Archivist and Commissioner of Land Patents</big>

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