The Great Awakening in Nova Scotia, 1776-1809

The book delves into the historical and social landscape of Nova Scotia, particularly focusing on religious movements, governance, and societal norms. It begins with a discussion on religious fervor in the late 18th century, influenced by New England revivalism, and the subsequent tensions between Anglicanism and dissenting sects. The text explores the impact of legislation on religious practices and the social dynamics between different religious communities, highlighting the presence of dissenters and the struggles they faced.

Furthermore, it describes the migration patterns from New England to Nova Scotia, emphasizing the collective nature of settlement and the adaptation of New England practices in township organization. The role of government intervention in local governance and its effect on the development of town meetings is examined. Additionally, societal issues such as slavery, education, and moral conduct are addressed, shedding light on the complexities of early Nova Scotian society.

The passage also discusses the repercussions of the American Revolution on religious institutions and the political climate of Nova Scotia, showcasing the diverse responses of ministers and communities to the conflict. It concludes with reflections on the resilience of Nova Scotians amidst uncertainty and the efforts of religious leaders like Henry Alline to provide spiritual guidance during challenging times.


“In the year 1799 the Bishop of Nova Scotia reported to the Society for the Propagation of the Gospel in Foreign Parts that the Province was being troubled by “an enthusiastic and dangerous spirit” among the sect called “Newlights”, whose religion seemed to be a “strange jumble of New England Independency and Behmenism.” Through the teaching of these “ignorant mechanics and common laborers”, the people were being excited to a “pious frenzy,” and a “rage for dipping” prevailed over all the western counties. It was further believed by the Bishop and the Anglican clergy that these sectaries were engaged in a plan for “a total Revolution in Religion and Civil Government.”

“…as Bishop Inglis recognized, the movement was a continuation of the great revival of religion which occurred in New England between 1740 and 1744, it may be properly called “The Great Awakening in Nova Scotia.”

“Although laws — such as 1758’s an Act for the establishment of religious public Worship in this province, and for suppressing popery — were intended only for the proper regulation of the Church of England, and although the Assembly took care to insert a clause in the act providing for the liberty of conscience and freedom of worship for Protestant Dissenters (32 Geo. II, Cap. V, ii), the remaining sections of the act contain very stringent laws against “popish priests,” providing “perpetual imprisonment” for any offenders found within the province after Mar 25, 1759, and a fine of £50 and the pillory for any person harboring, relieving, concealing or entertaining such a priest. These harsh enactments were omitted from the revised laws of 1783, but Test Oaths were required of all Catholics until 1827. The Anglican church was not disestablished until 1851, nevertheless, there was enough of the coercive in the law to arouse the suspicion of the New Englanders… Were not these laws respecting unlicensed teachers and preachers similar to those aimed at the itinerants and exhorters in Connecticut and Massachusetts?”

“…Governor Lawrence was led to issue a second proclamation on January 11, 1759. This document contained the solemn assurances of the government upon the subject of civil and religious liberties within the province, which early won for it the title “The Charter of Nova Scotia.” (T.C. Haliburton, An Historical and Statistical Account of Nova Scotia (Halifax, 1829), I, 220. A copy of the original proclamation may be seen in the John Carter Brown Library, Providence, R.I. It also appeared in Boston News-Letter, Feb 15, 1759.)

Regarding religion the proclamation declared:

…full liberty of conscience, both of His Majesty’s royal instructions and a late act of the General Assembly of this Province, is secured to persons of all persuasions, Papists excepted, as more fully appears from the following extract of the said act, viz: “Protestants dissenting from the Church of England, whether they be Calvinists, Lutherans, Quakers, or under what denomination soever, shall have free liberty of conscience, and may erect and build Meeting Houses for public worship, and may choose and elect Ministers for the carrying on of Divine services and administration of the sacrament, according to their several opinions, and all contracts made between Ministers and Congregations for the support of their Ministry are hereby declared valid, and shall have their full force and effect according to the tenor and conditions thereof, and all such Dissenters shall be excused from any rates or taxes to be made or levied for the support of the Established Church of England.”

“With the opening of the Ohio country in 1768, immigration from American colonies practically ceased, and Nova Scotia remained a back-water untouched by the main currents of American migration until the flood-tide of Loyalist refugees burst in upon it at the close of the Revolutionary war. Immigration from the other side of the Atlantic, however, continued.”

“The movement from New England to Nova Scotia was social and not individualistic. Associations of families and not lone pioneers, made the plans, sent their representatives… When they reached their new township they met together, chose their own officers, and laid out their own lands and town-plot. This was all done in accordance with old New England practice. (Cf., R.H. Akagi, The Town Proprietors of the New England Colonies (Philadelphia, 1924), esp. Ch. 1, 3 & 4.)”

“The term “proprietor” is very familiar in New England history. The proprietors were the owners of the land and were responsible collectively for the improvement of the new plantation. “More specifically they were responsible for inducting and enlisting newcomers, for locating home lots and dwelling houses, for building highways and streets, for subdividing the adjacent arable land, and subjecting the meadow and forest, for a time at least to a common management. Records of proprietors meetings at Falmouth, Cornwallis, and Horton show that the Nova Scotia immigrants followed the New England custom.

At the first meeting of the Falmouth proprietors, on June 10, 1760, Shubael Dimock, a former deacon of the Separate Church in Mansfield, Connecticut, was elected Moderator, and, according to custom, a standing committee of three was appointed to manage the prudential affairs of the community. This committee laid out the lands as they had been laid out for over a century in New England; two hundred acres for a Common, sixty acres for a town site and certain tracts for a meeting house, cemetery, school, and for the first resident minister.”

“In one very important respect, however, the Nova Scotian proprietors differed from those in New England. The number of lots or shares in each township was determined by the government and not by the proprietors meeting, and each proprietor received only his exact share; the lands remaining in the township then still remained in the hands of the Crown, and were granted to new proprietors by the Lands Office at Halifax and not by the local proprietors meeting.”

“In 1766 there was a remonstrance from the principal inhabitants of Halifax to the Lords of Trade because “all the scum of the Colonies” was being admitted to the province which they said had been “inundated with persons who are not only useless but burdensome,” and that the passage money of “persons from goals, hospitals and work-houses” was actually being paid by the other colonial governments… There is ample evidence, however, to show that there were among the pioneers self-reliant and socially assured leaders who, given the advantages of a new land, soon forged ahead and achieved prosperity and independence for themselves.”

“The neatly planned towns, with their regularly laid out streets and village greens, did not materialize. Instead, the shortest path across the fields of an absentee owner, or of a deserted homestead, connected the irregularly scattered dwellings of the village.

Because of direct government interference, the associations of proprietors in Nova Scotia never developed into the influential town-meetings which were so familiar in New England. As early as 1761, on the recommendation of Governor Belcher, the Lords of Trade disallowed an “Act enabling proprietors to divide lands held in common,” which had been passed by the first assembly. Belcher’s motive… was to extend the authority of the central government over the townships…

The fate of town-meetings was bound up with the intrigues of the Halifax circle. Instead of permitting the freeholders to elect their own officers, it was arranged that the grand juries of the four principal counties should nominate candidates for the local offices and then the local Justices of the Peace choose from among the nominees the men who should finally be appointed. In this way the offices of the townships were kept in the hands of the friends of the government, or at least that group of enterprising men who held key positions in council. About the only power left to the town meetings was the care of the poor. The change did not pass without protest, but on the whole the towns were too weak to defend “the rights and liberties of Englishmen.”

In 1770 the town meeting of Truro objected to the officers chosen to govern it. Liverpool and other towns also made complaints, but a warning that the Attorney-General had been instructed to prosecute persons who called “Town Meetings for Debating and Resolving on Several Questions Relating to the Laws and Government of this Province” seemed to have a quieting effect. The new settlements were too scattered to unite in any effort to preserve their liberties, and too poor to carry on the struggle. Those who might have been their leaders already held offices under the centralized system and shared in its profits.

It was this lack of leadership, organization, and experience, as well as their remoteness and poverty, which to a great extent determined Nova Scotia’s attitude during the War of Independence. There can be little doubt that Governor Belcher’s policy “prevented the formation of some twenty little republics in western Nova Scotia, and it enabled the central government to establish communications with the townships and to retain a check upon their activities. It also accelerated the moral and social decline which has already been observed.”

“Drunkenness seems to have been the most prevalent evil. Provincial statutes, comparable to the “Blue Laws” of New England, provided severe sentence for all breaches of the criminal code, and for such offenses as profanity, or absence from Church. Church wardens were ordered to walk the streets during the time of divine worship to discover the delinquents. (1 Geo. III, Cap. 1, Acts of the General Assemblies.)

Slavery was practiced by those who could afford it. The Nova Scotia Gazette from time to time carried advertisements such as the following:

Ran Away

On Monday the 10th., of June last, between the hours of 9 and 10 at night, a negro woman named Florimell, she had on when she went away, a red Poppin Gown, a blue baize outside Petticoat, and a pair of Men’s shoes, she commonly wears a handkerchief around her Head, has scars on her face, speaks broken English, and is not very black.. 1 Guinea Rwd. and all charges for their trouble. (Nova Scotia Gazette, July 9, 1776. See Also Ibid., May 28, 1776. The price of slaves varied from £20 to £75 N.S. Money. Cf., T.W. Smith, “The Slave in Canada” N.S.H.S., X, 11 ff.)

In addition to household slaves it was customary for Town meetings to farm-out the local poor. The wealthier rate-payers “bid-off” these unfortunates, who then went to work for them in return for food, lodging and clothes. The town-charges thus became a form of indentured servants, and in addition the good citizen who took them received from the town a sum of money equivalent to his “bid”. (Eaton, Kings County, 162.)”

“Henry Alline, who before his conversion was a leader among the younger set in Falmouth, has left accounts of evenings spent at neighbor’s homes, where the young people amused themselves singing “carnal songs,” telling stories, and causing great mirth by imitating the “extra-ordinaries” of the Newlights, whom some of them remembered before 1760 in Connecticut.”

“In 1765 the Assembly passed An Act Concerning Schools and Schoolmasters, which required all would be teachers to be examined by a minister or two justices of the peace, and to present a certificate of morals and good conduct, signed by at least six inhabitants. He must also take the oath of allegiance. By the same act, boards of school trustees were set up to administer the lands reserved in the original plans of every township for a school. (6 Geo. III, Cap vii, Acts of General Assemblies. The effect of the Act was to place the control of the school lands in the hands of the Anglican clergy, from which they were wrested only after a long and bitter struggle ending in an appeal to the Privy Council in the middle of the nineteenth century. Cf., Eaton, Kings County, 269,270.)”

“…the majority of the population of the province before 1784 were Dissenters. In Halifax, even before the great New England migration of 1760, settlers from the American colonies composed a large and influential part of the community. A protestant Dissenter’s meeting House, known as Mather’s Place in honor of the well-known Boston divines, was erected in 1750 and was supplied by Congregational ministers until the end of the revolution.” (Walter Murray, “History of St. Matthew’s Church,” N.S.H.S., XVI, 137-170.)

“The final blow to congregationalism in Nova Scotia was the American Revolution. (M.W. Armstrong-“Neutrality and Religion in Revolutionary Nova Scotia,” The New England Quarterly, Mar. 1946, 50-62). To the already demoralized and disintegrating churches were now added the calamities of a further loss of ministers, an increased uncertainty because of privateers and possible invasion, and the gnawing uneasiness of a divided loyalty.

By 1775, half of the Congregational pulpits were already vacant. During the war, some of the ministers evinced republican sympathies, but were instantly silenced by the government. The Rev. Benaiah Phelps of Cornwallis was accused of being “an uncompromising Whig” and left the province in 1777. The Rev. Seth Noble of Maugerville, after months of seditious activity, fled to Machias. The Rev. Arzarleh Morse of Granville seems to have been peaceable enough, but at the close of the war gave up his trying charge and returned to New England. John Frost who had been ordained by the church of Jebogue was reported to the Provincial Council in the month of August, 1775, for interfering with a muster of the militia at Argyle and for publicly expressing “his hopes and wishes that the British forces in America might be returned to England confuted and confused. (Minutes of the Council, Aug. 23, 1775. Mr. Frost was deprived of his office as justice of the peace and died shortly after.) The Rev. John Seccomb of Chester was also charged before the Council with “preaching a Sermon tending to promote Sedition and Rebellion,” and with “praying for the Success of the Rebels.” (Ibid., Dec 23, 1776, Jan. 6, 1777) He was placed under a bond of £500 for his future good behavior and henceforth had an uneventful career. Only the Rev. Israel Cheever of Liverpool, “a hard drinker,” and the Rev. Johnathan Scott, the farmer-pastor of Jebogue, avoided the political pitfalls of the times and labored to preserve the New England way in Nova Scotia.

The Presbyterian churches were not so seriously affected by the war… Only the Rev. James Lyon of New Jersey, who had once advised the patient Mr. Bruin Romcas Comingoe “To avoid a party spirit in politics,” showed republican sentiments. Migrating to Machias, Maine, he became the center of plots and schemes to capture Nova Scotian villages and plunder British shipping in the Bay of Fundy. There is some evidence that some of the Ulster settlers in Colchester County shared Parson Lyon’s views. Writing from Halifax to the Secretary of State in 1776, General Massey said, “If you Lordship will pardon me for going out of my walk … I take upon me to tell your Lordship that until Presbytery is drove out of His Majesty’s Dominions, Rebellion will ever continue, nor will that set ever submit to the laws of England.”

“In a time of greatest doubt and discouragement, Alline and his followers in every township pointed out the blessings of peace, and turned men’s thoughts away from the political issues of the day. The uncertain Nova Scotians were made to feel that in contrast with conditions in the other colonies their own lot was good, and that in escaping the horrors of war they had been the particular subjects of divine favor.”

Armstrong, Maurice Whitman, 1905-1967. The Great Awakening In Nova Scotia, 1776-1809. Hartford: American Society of Church History, 1948. https://hdl.handle.net/2027/wu.89065270951

Speech on Elective Councils (Senate)

howe-edited

On moving the eleventh resolution, on the 3rd of March (1837), Mr. Howe made a speech that is worth preserving, for various reasons. Those who defended the old system of government assumed, first, that the institutions of the United States had failed to secure liberty and happiness, and that by yielding responsible government, republican institutions would be at once introduced. Mr. Howe combated both these arguments. While he did justice to our neighbours, and ascribed to the practical working of their purely elective institutions the great prosperity and freedom which they enjoyed, he showed that responsible government was not republicanism, but a purely British mode of conducting public affairs, which British Americans might claim without any impeachment of their loyalty:

“In rising to move the last resolution, while I congratulate the House on having got so nearly through the series, I must also thank them for the patient attention with which I have been favoured, and which, as a very young member, I had no right to expect I feel myself relieved from a weight of responsibility by the sanction that has been given, after grave deliberation, to so many of my opinions. Where gentlemen have differed with me I feel they have exercised an undoubted right; and the address, whenever it may be framed, will speak not the language of any individual, but of a large majority of the representatives of the people. In bringing under review the last, but by no means the least important, of these resolutions, I must beg of the members to discharge from their minds all needless horror of innovation, all undue prejudice in favour of the mere framework, rather than the spirit, of established institutions. I trust that gentlemen will be disposed to examine the change which it demands, with reference to its probable utility, not by its inapplicability to the parent state. In pressing it on the attention of the House, I should have felt much less disposed to occupy time, had it not been for the eloquent and ingenious speech delivered on a former day by the learned member from Cumberland, and which was so well calculated to arouse prejudices in many minds against the elective principle. That gentleman drew a vivid contrast between the institutions of America and those of the mother country ; and while he did but justice to the latter, the former were held up to ridicule, as being based upon unsubstantial theory, and incapable of securing life, liberty, and property when reduced to practice. He is opposed to this resolution, because, judging from the elective principle in the United States, he believes that if an elective Council were created here, it would be followed by annual Parliaments, and the election by the people of our judges and governors. That one violent change would be followed by another, produced by an insatiable spirit of excitement and innovation, until this Province was brought to the same deplorable condition to which our neighbours are reduced in the dis- tempered imagination of my honourable and learned friend.

Sir, I trust that those who hear me will be disposed to ask themselves, not what exists in England, under circumstances very different from ours not what exists in republican America, created out of a state of things which is not likely to be forced on us but what is required by the Province of Nova Scotia, under the circumstances in which we are placed; what form should her institutions assume, in order, by preserving the responsibility of all branches of the government to the Commons, to secure her prosperity and advancement. But, sir, when I hear it asserted in this Assembly that there is nothing practical in the institutions of our neighbours that they are based on mere speculation that beneath their shade neither life, liberty, nor property are secure a sense of justice of what is due to the absent would compel me to say something even in an enemy’s defence. Sir, when the learned gentleman thus asperses the institutions of our neighbours, when he tells us that there is nothing practical in republican America, I point to that great nation, stretching from the Gulf of Mexico to the Bay of Fundy, and I ask him, excepting the British Isles, to show me where, upon the wide surface of the globe, within the same extent of territory, an equal amount of freedom, prosperity and happiness are enjoyed? Nothing practical! When I see a people who numbered but three millions and a half at the time of the Revolution who owed then seventy-five million dollars and who, though they purchased Florida with five millions, and Louisiana with fifteen, and owed one hundred and twenty-three million dollars at the close of the last war, are now not only free of debt, but have an over-flowing treasury, the fertilizing streams from which, rolling through every state in that vast Union, give life and energy to every species of internal improvement I ask my learned friend, is there nothing practical in all this ? When I see fifteen millions of people governed by the aid of six thousand troops less by nine thousand than are necessary to keep the peace in Ireland, scarcely one-third more than are stationed in the colonies shall I be told that there is nothing practical in the government under which they live? When I survey their industry, their enterprise, their resources, their commerce whitening every sea, their factories, propelled by a thousand streams, their agriculture, with its cattle on ten thousand hills, their forty noble rivers flowing to the ocean, covered with steamboats crowded with human beings again, I ask, shall it be said that even the republican institutions of America have produced no practical result? When I behold, upon the great lakes scarcely rivaled by the Caspian and the Baltic animated scenes of inland traffic, when I look to her five hundred banks, with their two hundred millions of capital, her extended lines of railroad and canal, her splendid packets, glancing like birds athwart the Atlantic, her noble penitentiaries, her excellent hotels, her fifty colleges, her admirable common schools, I cannot but feel that even if such dreadful evils as these were to come upon us from making our Council elective, we ought not to be deterred from asking for a change. And when I think of her acute diplomacy, her able Presidents, from Washington to Jackson, her orators, from Henry and Quincy to Wirt and Everett and Webster, her philosophers, from Franklin to Fulton, her patriots, from Warren to Clinton, her poets (and sweet ones they are), her Bryants, and Percivals, and Sigourneys, I am bound to assert that the great nation which the learned gentleman maligned presents an aspect of political prosperity and grandeur, of moral sublimity and high intellectual and social cultivation, that ought to have made him ashamed of the unseemly picture which he drew and I tell him boldly, that these are practical results that should challenge his admiration rather than excite his contempt.

But, forsooth, all these are to go for nothing, because there are mobs in America; because the people of Charlestown burnt a convent, and some of the rioters were permitted to escape. Did my learned friend never hear of Lord George Gordon’s mob, that took lawless possession of the very capital of that mighty empire to which he is so proud to belong? Does he not know that an infuriated multitude rioted for days uncontrolled in the city of Bristol? Would he like to have these instances of temporary misrule, of the unbridled sway of human passion, brought forward to prove that there is nothing practical in British institutions ; that there is no security for life and property in England? They would prove as little in the one case as in the other. Mobs will spring up occasionally in towns; but, if they sometimes disgrace those of America, who ever hears of them in her agricultural districts? Yet, in Britain, not only do we hear of combinations to destroy machinery in the cities, but the burning of stacks in the country; and therefore it is, that when I am cautioned against preferring unjust imputations against the body in the other end of the building, who have their defenders here, I advise them to look at home, and not to send abroad unfounded charges against a neighbouring nation, on the presumption that no one will have the manliness to say a word in its defence. I might turn gentlemen’s attention to scenes which have occurred at home, under the shadow of that constitution and those laws which they consider perfect, ten thousand times more disgraceful than any that have occurred in America. I might point to “red Rathcormac,” and the other scenes of tithe butchery in Ireland; and while you sickened at the blood flowing from the wounds inflicted by a brutal soldiery, I might show you the avaricious priests and the besotted Tories those who drink from the pure stream of political wisdom, described on a former day by the learned gentleman from Windsor busily goading them on. But as these would prove nothing against the general working of British institutions, the vast amount of protection and happiness they secure, neither should those of our neighbours be assailed upon equally untenable grounds.

But I am told that slavery exists in the United States. It does; and I will admit that if there is a stain upon their escutcheon, a blot upon their fair fame, it is that slavery has been suffered to exist in any part of the Union so long. But, did not slavery exist in the British dominions until within two or three years? And when I am told of the violent proceedings of the Southern planters to protect their own system, I remind my learned friend of the butcheries, and burnings of chapels, in the West India Islands. Slavery is a great curse; and wherever it exists, it will be marked by great evils, arising out of the fears of the oppressor and the struggles of the oppressed. But let us never forget, that while slavery was forced upon the old colonies by the operation of British laws, nine out of the thirteen States that originally formed the federation have wiped away the stain, have emancipated their bondsmen, have broken the shackles of the slave. If, then, I wished to justify this resolution by the practical effects which the elective institutions of America have produced, I feel that, notwithstanding the eloquence of my learned friend, I should be entitled to your support. Upon the facts to which I have referred, and hundreds of others like them, I might confidently ask for a solemn adjudication.

But, thank God, there is no need to look to republican America for examples. Throughout these discussions I have turned, and I seek again to turn, your minds to that great country from which we have all sprung, to which we owe allegiance, and to whose institutions it is my pride to look for models for 1837 imitation. Though, in replying to my learned friend’s misrepresentations, I have but done an act of justice, I ask you to throw aside every argument that can be drawn from republican America, to cast a veil over her institutions and her prosperity, and, looking across the Atlantic, to gather support to the resolution before you from the example of England. I should not have proposed it, I should not stand here today to press it upon your attention, did I not feel that it could commend itself to your minds by the practical working of her institutions. Were you to tell an Englishman that you, the Commons of the country, had no effectual control over the other branches of your government, that here there exists no check which ensures responsibility to the people, what opinion would he form of the degree of freedom you enjoy? Were you to propose that half the House of Lords should be chosen from two family connections, and the other half should be made up of public officers and directors of the Bank of England, he would laugh you to scorn; he would tell you he would not tolerate such an upper branch for a single hour. Sir, it is because I feel that the institutions we have are not English, that they are such as would never be suffered to exist at home, and ought never to be sanctioned by the descendants of Britons in the colonies, that I desire a change; and, because it proposes a remedy, because it holds out a prospect of reformation, that I ask the House, not rashly to adopt, but gravely and calmly to consider, the resolution before them.

I have already said, and I repeat again, that the excellence of the British Constitution is to be found, not in the mere structure of the various branches of the Government, but in that all-pervading responsibility to the people which gives life and vigour to the whole. That Constitution is not a thing held sacred from change, not susceptible of improvement, but a form of government subject to continual revision and renovation, whenever it is found that the great principle of responsibility is in danger. To preserve this principle the prerogatives of the Crown were curtailed ; to preserve this principle the House of Commons was reformed; and even now, a struggle is going on to reduce the power of the Lords. Shall we, then, be blamed for seeking to preserve it, by remodelling our provincial institutions? When gentlemen raise the cry of innovation, I ask if the repeal of the Test and Corporation Acts was not an innovation if the destruction of the rotten boroughs was not a great constitutional change? And while the Government at home is subjected to constant modifications, required by the increasing intelligence of the people, is it to be said that ours should remain unimproved that the reforming ministers of England will deny to the colonists the right to imitate their own examples f Sir, I have often felt, and now in my heart believe, that if the people of England really understood the questions which often agitate the colonies, if the Government was accurately informed, instead of being, as it constantly is, misled by interested parties on this side the Atlantic, we should rarely have any very irreconcilable differences of opinion. What earthly interest has John Bull in denying his brethren justice?

The argument urged about the denial of an elective Council was partially answered on a former day ; but gentlemen may not be aware that the last motion made by Mr. Roebuck on the subject was withdrawn, under an implied pledge that Government would fairly consider the question. Let gentlemen review the ‘present system of creating the second branch. Can anything be more intolerable? I referred, on a former day, to the old Council of Maine, composed of a single family. The same evil has prevailed to a great extent in every one of which we have any knowledge; they have either been com- posed of such connections, or have been ruled by little combinations, always distasteful and often injurious to the people. How can it be otherwise, while the whole branch is created on the recommendation of one or two individuals in the colonies, more intent on preserving their own influence than fairly distributing the royal favour.” It is a fatal error,” says Sir James Mackintosh, “in the rulers of a country to despise the people; its safety, honour, and strength are best preserved by consulting their wishes and feelings. The Government of Quebec, despising these considerations, has been long engaged in a scuffle with the people, and has thought hard words and hard blows not inconsistent with its dignity. I observe that twenty-one bills were passed by the Lower House of Assembly in 1827, most of them reformatory. Of those twenty-one bills, not one was approved of by the Upper House. Is the Governor responsible for this? I answer he is. The Council is nothing better than the tool of Government. It is not a fair and constitutional check between the popular Assembly and the Governor.” I did not think it necessary to accumulate evidence on this point, or I might have had abundance: indeed I feel that it is painful to intrude even what has been said upon the House, after the long discussions in which we have been engaged. It has been said that elective Councils are a new invention ; but let it be remembered that they existed in some of the old colonies until their charters were withdrawn, and were found to work well. And if the Government would but take an enlarged view of the subject, it would, notwithstanding the national and religious divisions which certainly do present some difficulties, grant an elective Council to Lower Canada, for these plain reasons; a vast majority of the people, and nearly the whole of their representatives, require it. To refuse, is to perpetuate agitation; to grant it, is to try a great experiment for the restoration of peace; and if it be necessary to resort to force, to reconquer the country again, it can be done as well after as before the upper branch is rendered elective.

But, it is said, the Councils would in that case be filled with persons of low estate; with farmers, and mechanics, who know nothing of legislation. Let me upon this point quote the answer which an intelligent American gives to Captain Hall. He says: “From Canada, Captain Hall passes into New York. Delighted with a Governor robbing the public chest (and pleading an otherwise unavoidable subversion of the government as an excuse), and with a Council, composed of the ‘Governor’s creatures,’ negativing every bill from the other House, Captain Hall is of course disgusted with the Legislature of New York, as composed of men ‘who had come to the Legislature straight from the plough, from behind the counter, from chopping down trees, or from the bar,’ wholly unacquainted with public business or the duty of the legislator. But we dislike this eternal drawing of inferences, instead of citing facts. We wish Captain Hall would point out the great practical evils perpetrated by this Legislature, or that he would name a deliberative body in the world that can show more work, better done, than may be shown by this very Legislature of New York. Look at the institutions of that State; her various endowed charities; her penitentiaries, which our traveller describes with great but not exaggerated praise; the rapid colonization of her own wide domain, with a population greater than that which Parliament, at a profuse expense of public money, has been able to rear up in all the British North American dominions; her munificent endowment of her colleges; her princely school fund; her more than imperial works of internal communication. These are the doings of Captain Hall’s wood-choppers and plough-joggers, but not all of them. If there be a government, popular or arbitrary, which, in nearly the same space of time, and with the same command of means, has done more for the advancement of civilization, the arts, and the public welfare and prosperity, we have yet to learn in what part of the world it is to be found.” I give the same kind of answer to my learned friends on the other side. Suppose that a new Council is to be created tomorrow; how is it to be done? Two or three persons furnish lists to the Governor, who sends them to England. Now, this is the power that I would not entrust to any two or three men, however wise or patriotic they may be; yet, if they are the reverse, how incalculable is the mischief produced. But, suppose a member of Council is required for Cape Breton, and by the aid of the elective principle the five gentlemen who now represent the Island are returned; if the Governor is compelled to select one of these, though he may not take the best, he must, at all events, choose one whom the people themselves have pressed upon his notice; one in whom they have confidence, and one who is more likely to be of service than a person whom they never saw. Perhaps he may now find one among them that would be selected; but I know that there are other counties whose representatives would go a begging for a seat in the Council before it was obtained. In nine cases out of ten it will be found that the men most loved and trusted by the people are the last to obtain the confidence of the local government Why should this be? In England, the King himself cannot exclude from his Cabinet commanding talent, backed by the support and confidence of the nation. How often have we seen the British monarchs compelled by the country to place the reins of government in the hands of those from whom they would gladly have been withheld. Can such an instance be quoted in colonial history? No, sir; and therefore it is that I seek for change; that I desire a more responsible system. I acquit the maternal Government; I acquit the people of England of any wish to deny to us the advantage of principles of which they have proved the value. There is something too fair and noble in the structure of the Briton’s mind, to permit him to deny to others the blessings and the forms of freedom: and particularly to those who speak his language, and have sprung directly from his loins. Why should Britons on this side of the Atlantic be denied those checks and guards which are considered so essential at home? There they have indeed a Constitution practically useful. I can participate in the glowing picture which the learned member from Cumberland drew; I can survey with delight the spectacle which England presents to the world. That great country is free; but here, the blessings she enjoys do not exist. I trust, therefore, that this proposition for an elective Council will not be considered so rash and heedless a one as some gentlemen are disposed to imagine. The measure is one that I believe will be satisfactory to the people; and can there be any danger in its adoption? Shall we be more closely united to the mother country if these twelve men are selected by the Colonial Secretary, or somebody for him, than if they are chosen by ourselves?

If it be said that this is too important a change to adopt on the recommendation of an individual, I will read to you the deliberate opinions of the present Master of the Rolls, whose sentiments on this subject, from his talents and high standing, are entitled to respect. In a debate which arose in a former Assembly, Mr. Fairbanks observed, “That on all hands the composition of the Council was acknowledged to be defective; rejecting the principle of election, it would, perhaps, be easy to make additions, but would it be easy to make such as would please the people? A new Governor would, perhaps, come here, and before he has had time to acquaint himself with the situation and the leading men of the country, two or three persons who chanced to get into his confidence would make all the new appointments; was it to be supposed the people would not make better selections themselves? If they could trace the secret history of all the appointments that had been made for years, they would not hesitate to change the mode. The learned Solicitor-General went on to explain how he thought, if the principle of election was not introduced, some advantage might be gained by having a member of the Council to act as member of each county, whether chosen from it or not. If so designated, and if it were understood that they were expected to watch over the interests of particular districts, as members of the Assembly now do, there would be a bond of union between them and the people they were chosen to represent, and much of the narrow and metropolitan character of the present Council would be removed. He differed entirely from the learned member from Cumberland about the propriety of allowing either the Chief-Justice or the Master of the Rolls to remain in either Council. His studies had taught him that the exercise either of legislative or executive powers was incompatible with the due administration of justice. The energies and the intellect of this country had grown beyond the feelings and interests and prejudices of the present Council. He was afraid, however, that merely asking for an addition of six, to be chosen as they were at present, would be nothing at all. He wished that, while they were about it, they should really effect a reform, and not merely an unimportant alteration; and on a subsequent day he remarked, “That to tell him the principle of election was at variance with the Constitution was to tell him what reading and reflection and experience disproved. The Constitution was founded upon this grand principle, that everything must conduce to the good of the people.” These are the opinions of a man who held a Crown office at the time.

In conclusion, I beg you, gentlemen, to look around all the colonies, and ask yourselves, have these selected Councils conduced to the public good? Turn to the resolutions you have passed to-day for proof of their operation here. I regret that upon this question I shall have to encounter the opposition of some that I would fain have carried with me in this measure. As we have stood together on other questions, I shall be sorry if we part on this. They will bear in mind that I am not contending for an ultra and uncontrolled exercise of the elective principle; I seek only such a fair infusion of it as will preserve a constitutional balance of power. Insinuations have been thrown out about a delegation to England. As I said on a former day, I say again, that this is an extreme step which I do not contemplate one only to be taken as a last resort. Those who know me but imperfectly may assert and insinuate that I am anxious to stir up strife, that I have ulterior views that do not now appear. I hope to live down such aspersions. Sir, when I go to England, when I realise that dream of my youth, if I can help it, it shall not be with a budget of grievances in my hand. I shall go to survey the home of my fathers with the veneration it is calculated to inspire; to tread on those spots which the study of her history has made classic ground to me; where Hampden and Sydney struggled for the freedom she enjoys; where her orators and statesmen have thundered in defence of the liberties of mankind. And I trust in God that when that day comes I shall not be compelled to look back with sorrow and degradation to the country I have left behind; that I shall not be forced to confess that though here the British name exists, and her language is preserved, we have but a mockery of British institutions; that when I clasp the hand of an Englishman on the shores of my fatherland, he shall not thrill with the conviction that his descendant is little better than a slave.”

With some modifications, Mr. Howe’s twelve resolutions were passed, the most of them by handsome majorities, and on the 4th of March he moved for a committee to throw them into the form of an Address to the Crown.

Howe, Joseph, 1804-1873, William Annand, and Joseph Andrew Chisholm. “The Speeches And Public Letters of Joseph Howe: (Based Upon Mr. Annand’s Edition of 1858)” New and complete ed., revised and edited by Joseph Andrew Chisholm. Halifax, Canada: The Chronicle publishing company, 1909. https://hdl.handle.net/2027/uc2.ark:/13960/t87h1hh71

Builders of Nova Scotia

census

“I have also thought it due to the pioneers in the religious development of Nova Scotia to give a brief sketch of the establishment of the five great denominations, the Roman Catholics, Presbyterians, Baptists, Church of England and Methodists – who comprise in their membership nearly all the population of the province, where the Church has always exercised a powerful influence on the social and moral conditions of a country where the Puritan and English element of New England has, in the course of over a century, intermingled with English, Scotch and Irish and given birth to the “Nova Scotian.””

“Howe was never in his heart opposed to union in principle as I know from conversations I had with him in later times, but he thought the policy pursued by the promoters of confederation was injurious to the cause itself -that so radical a change in the constitution of the province should have first been submitted to the people at the polls, and that the terms arranged at Quebec were inadequate in the main.”

“servants”…aka slaves.

Bourinot, John George. “Builders of Nova Scotia : a historical review, with an appendix containing copies of rare documents relating to the early days of the province” [S.l. : s.n., 1899?] https://www.canadiana.ca/view/oocihm.00220

The slave in Canada (1899)

“The total number of [black] slaves brought into Nova Scotia, New Brunswick and Prince Edward Island from the revolted colonies previous to the summer of 1784 may be estimated with some approach to certainty. Under instructions from Sir Guy Carleton, Colonel Morse, commanding Royal Engineer, made a tour of the Provincial settlements in the autumn of 1783 and early part of the summer of 1784, and to his report appended a “return of the disbanded troops and Loyalists settling in Nova Scotia,” for the purpose of ascertaining the number entitled to the “Royal Bounty of Provisions.”

In the column allotted to ”servants” are, Dartmouth, 41 ; Country Harbour, 41 ; Chedabucto, 61 ; Island St. John, now Prince Edward Island, 26; Antigonish, 18; Cumberland, etc., 21 ; Partridge Island, now Parrsboro, 69 ; Cornwallis and Horton, 38 ; Newport and Kennetcook, 22 ; Windsor, 21 ; Annapolis Royal, etc., 230 ; Digby, 152 ; St. Mary’s Bay, 13 ; Shelburne, — ; River St. John, 441 ; a total number, inclusive of some small figures not quoted, of twelve hundred and thirty-two persons, to nearly all of whom must have belonged the appellation of “slave.””

Smith, T. Watson. “The slave in Canada”, N.S. Historical Society, 1899. https://archive.org/details/cihm_38982/page/n7/mode/2up

The slave in Canada (1920)

This passage discusses the historical presence and eventual abolition of slavery in various regions, including Canada, the United States, and Britain. It highlights how slavery was introduced in Canada, particularly in Quebec, and the subsequent attitudes towards it. While slavery persisted in Canada, efforts were made to mitigate its severity, such as in Upper Canada where existing slaves remained slaves but all subsequent births were free, eventually leading to its downfall.

In Lower Canada, slavery was effectively abolished by court decisions, and in Nova Scotia, legal maneuvers made it nearly impossible for slave owners to maintain their status. Similar sentiments in New Brunswick led to the eventual abolition of slavery. In contrast, in the United States, slavery was abolished as a war measure, without compensation to slave owners. Overall, the passage reflects on the varied approaches to and eventual demise of slavery in different regions, influenced by legal, moral, and practical considerations.


“That slavery existed in Canada before its conquest by Britain in 1759-60, there can be no doubt, although curiously enough it has been denied by some historians and essayists. The first [black] slave of which any account is given was brought to Quebec by the English in 1628. He was a young man from Madagascar and was sold in Quebec for 50 half crowns. Sixty years thereafter in 1688, Denonville, the Governor and DeChampigny, the Intendant of New France, wrote to the French Secretary of State, complaining of the dearness and scarcity of labor, agricultural and domestic, and suggesting that the best remedy would be to have [black] slaves.”

“The curse of [black] slavery affected the whole English speaking world; and that part of the world where it was commercially profitable resisted its abolition. The British part of this world does not need to assert any higher sense of justice and right than had those who lived in the Northern States; and it may well be that had [black] slave service been as profitable in Canada as in the Cotton States, the heinousness of the sin might not have been more manifest here than there. Nevertheless we must not too much minimize the real merit of those who sought the destruction of slavery. Slaves did not pay so well in Canada as in Georgia, but they paid.

It is interesting to note the various ways in which slavery was met and finally destroyed. In Upper Canada, the existing slaves, 1793, remained slaves but all those born thereafter were free, subject to certain conditions of service. There was a statutory recognition of the existing status and provision for its destruction in the afterborn. This continued slavery though it much mitigated its severity and secured its downfall in time. But there were slaves in Upper Canada when the Imperial Act of 1833 came in force. The Act of 1793 was admittedly but a compromise measure; and beneficial as it was it was a paltering with sin.

In Lower Canada, there was no legislation, and slavery was never formally abolished until the Imperial Act of 1833; but the courts decided in effect if not in form that a master had no rights over his slave, and that is tantamount to saying that where there is no master there is no slave. The reasoning in these cases as in the Somerset case may not recommend itself to the lawyer but the effect is undoubtedly, “Slaves cannot live in Lower Canada.”

In Nova Scotia, there was no decision that slavery did not exist. Indeed the course of procedure presupposed that it did exist, but the courts were astute to find means of making it all but impossible for the alleged master to succeed; and slavery disappeared accordingly.”

The appellation of “negro slave” seen here in the Nova Scotia statutes of 1762, the source of the legal basis for slavery in Nova Scotia noted above, along with various other states of unfreedom – apprentice, servant and bound servant.

“In New Brunswick the decision by a divided court was in favor of the master; but juries were of the same calibre and sentiments in New Brunswick as in Nova Scotia and the same results were to be anticipated, if Nova Scotian means were used; and the slave owners gave way.

In the old land, judicial decision destroyed slavery on the British domain; but conscience and sense of justice and right impelled its destruction elsewhere by statute; and the same sense of justice and right impelled the Parliament of Great Britain to recompense the owners for their property thus destroyed…”

(Or perhaps less a sense of justice and more to avoid the kind of war that ensued in the United States, which did not seek to compensate those losing their “moveable property”…)

“In the United States, slavery was abolished as a war measure. Lincoln hating slavery as he did would never have abolished it, had he not considered it a useful war measure. No compensation was paid, of course. Everywhere slavery was doomed and in one way or another it has met a deserved fate.”

Riddell, William Renwick. “The slave in Canada” Washington, D.C. : The Association for the study of Negro life and history 1920, https://archive.org/details/slaveincanada00ridd

Slavery in the Maritime Provinces

The text explores the historical presence of slavery in Halifax, Nova Scotia, and surrounding areas. It suggests that slaves were likely brought from English colonies, with records indicating their sale and legal recognition in the region. Despite some legal acknowledgment of slavery, attempts to legalize it further were met with resistance. Chief Justice Strange, though recognizing slavery’s legality, sought to negotiate agreements that would grant slaves eventual freedom. The practice mirrored English common law proceedings regarding alleged villenage.

Efforts to legalize or maintain slavery faced challenges, with the legal system often favoring freedom for those claiming it. The text recounts various instances of slave sales, attempts to regulate slavery, and eventual moves towards abolition. It also mentions international disputes over slave restitution or compensation. Overall, the narrative highlights the complex history of slavery in the Maritime Provinces, characterized by legal ambiguity, resistance, and eventual abolition.


“[Black] slaves were among the population of Halifax from the beginning or very shortly after. Where they came from is uncertain and it has been suggested that they came with the original settlers across the ocean. In the absence of any other explanation more plausible, this might be accepted. Lord Mansfield’s decision in the Somerset case was a quarter of a century in the future. But it seems more probable that they were brought from the English Colonies, and some almost certainly were. The official records of the country exhibit much evidence to this effect. In September, 1751, the Boston Evening Post advertised “Just arrived from Halifax and to be sold, ten strong heart, [black] men mostly tradesman, such as caulkers, carpenters, sailmakers and ropemakers. Any person wishing to purchase may enquire of Benjamin Halliwell of Boston.” Such an advertisement indicates that shipbuilding was slack at Halifax and more brisk at Boston. A conjecture may be hazarded that these slaves had been taken by their master to Halifax to build ships and then returned to the colony when required no longer in Acadia.

Some legal sanction, moreover, was given slavery. A General Assembly the first Elective Legislature in what is now Canada, met at Halifax in 1757. In 1762 the second session of the third General Assembly passed an act (1762) 2 George 111, c.1 (N.S.), Statutes at Large, Nova Scotia, Halifax, 1805, p.77) which seems not to have received very much attention from legists (It is referred to in a letter from Ward Chipman to Chief Justice Blowers) and writers. It contains a recognition of slavery. The act provides by section 2 that “in case any soldier, sailor, servant, apprentice, bound servant or [black] slave or any other person whatsoever shall leave any pawn or pledge with a vendor of liquor for the payment of any sum exceeding five shillings for liquor such soldier, sailor, servant, apprentice bound servant or [black] slave . . . or the master or mistress of such servant, apprentice, bound servant or [black] slave” might by proceedings before a Justice of the Peace obtain an order for the restoration of the pawn or pledge-and the vendor might be fined 20 shillings “for the use of the poor.” ( This Act was continued in 1784 by (1784) 24 George III, c. 14 (N.S.). Statutes at Large, Nova Scotia. p. 238)”

“John Wentworth, last Royalist Governor of New Hampshire and afterwards Sir John Wentworth, Lieutenant Governor of Nova Scotia, doubtless believed himself to be a good man and a good Christian”

“The same impulse for liberty which about this time was noted in the upper country manifested itself from time to time by the sea. Slaves ran away from their masters; the masters pursued and imprisoned them. Some blacks claimed freedom without fleeing. When a writ of habeas corpus came up in the Supreme Court, Chief Justice Strange did his best to avoid giving a decision. He knew that slavery was lawful but he knew it was detestable and he pursued a course which did not require him to stultify himself but which would nevertheless confer substantial benefits upon the black claiming liberty. He endeavored in every case to bring the parties to an agreement to sign articles whereby the master would have the services of the [black person] for a stated time, after the expiration of which the [black person] received his freedom. When the master refused this, as sometimes there was a refusal, the Chief Justice required the matter to be tried by a jury, which usually found for the [black person].”

“A collateral ancestor of my own, the Reverend Archibald Riddell, had the advantage of a similar proceeding a century before. Being apprehended for taking part in the uprising of the Covenanters in Scotland he was given (or sold) with others to a Scottish Laird who chartered a vessel and proceeded to take his human chattels to America for sale. The plague broke out on the ship, the Laird and his wife died of it as did some of the crew. When the ship reached New Jersey, there being no master, the “slaves” escaped up country. The Laird’s son-in-law and personal representative came to America and claimed Riddell and others. The governor called a jury to determine whether they were slaves and the jury promptly found in their favor. Riddell preached in New Jersey until the Revolution of 1688 made it safe for him to return to Scotland. Juries in such cases are liable to what Blackstone calls “pious perjury.” All this practice was based upon the common law proceedings when a claim was made of villenage. When a person claimed to be the lord of a villein who had run away and remained outside the manor unto which he was regardant, he sued out a writ of neif, that is, de nativo habendo. The sheriff took the writ and if the nativus admitted that he was villein to the lord who claimed him, he was delivered by the sheriff to the lord of the manor; but if he claimed to be free, the sheriff should not seize him but the Lord was compelled to take out a Pone to have the matter tried before the Court of Common Pleas or the Justices in Eyre, that is, the assizes. Or the alleged villein might himself sue out a writ of libertate probanda: and until trial of the case the lord could not seize the alleged villein. The curious will find the whole subject dealt with in Fitzherbert ‘s Natura Breviwm, pp.[176-182].”

“The practice adopted was like the practice in cases of alleged villenage in England. It was recognized that slavery might exist in Nova Scotia, but it was made as difficult as possible for the master to succeed on the facts. Except the act already mentioned there was no statute recognizing slavery and an attempt in 1787 to incorporate such a recognition in the statute law failed of success by a large majority. The existing act, too, was given what seems a very forced and unatural interpretation so as to emasculate it of any authority in that regard. Salter Sampson Blowers, the Attorney General, fully agreed with the Chief Justice’s plan. On one occasion he threatened to prosecute a person for sending a [black person] out of the province against his Will. The [black person] managed to get back and the master acknowledged his right, so that no proceedings were necessary. After a number of verdicts for the alleged slaves, masters were generally very willing.”

“…the latest known bill of sale is dated March 21, 1807 and transfers a “[black] woman named Nelly of the age of twenty five or thereabout.”

“It is said that August 1797 was the date of the last public slave sale at Montreal, that of Emmanuel Allen for £36. The last advertisement for sale by auction of a slave in the Maritime Provinces seems to be that in The Royal Gazette and Nova Scotia Advertiser of September 7, 1790, where William Millet of Halifax offers for sale by auction September 9 “A stout likely [black] man and sundry other articles.”

“Dr. T. Watson Smith says in a paper “Slavery in Canada” republished in “Canadian History, ” No. 12, December, 1900, at p. 321. “About 1806, so Judge Marshall has stated, a master and his slave were taken before Chief Justice Blowers on a writ of habeas corpus. When the case and the question of slavery in general had been pretty well argued on each side, the Chief Justice decided that slavery had no legal place in Nova Scotia.’ I have not been able to trace such a decision and cannot think that it has been correctly reported. Dr. Smith is wholly justified in his statement “there is good ground for the opinion that this baneful system was never actually abolished in the present Canadian Provinces until the vote of the British Parliament and the signature of King William IV in 1833 rendered it illegal throughout the British Empire.”

“A final effort to legalize slavery in Nova Scotia was made in 1808. Mr. Warwick, member for Digby Township, presented a petition from John Taylor and other slave owners setting up that the doubts entertained by the courts rendered their property useless and that the slaves were deserting and defying their masters. They asked for an act securing them their property or indemnifying them for their loss. Thomas Ritchie member for Annapolis introduced a bill to regulate [black] servants within the province. The bill passed its second reading January 11, 1808, but failed to become law; and the attempt was never renewed.”

“Prince Edward Island was called Isle St. Jean until 1798. In this island slavery had the same history as in the other maritime provinces. Shortly after the peace [black] slaves were brought into the Island by their United Empire Loyalist masters. As late as 1802 we find recorded the sale of “a [mixed race] boy three years old called Simon” for £20, Halifax currency, then £18 sterling, and a gift of “one [mixed race] girl about five years of age named Catherine.” We also find Governor Fanning (1786-1804), freeing his two slaves and giving one of them, Shepherd, a farm.

In Cape Breton which was separate from 1784 to 1820, [black] slaves were found as early as the former date: “Cesar Augustus, a slave and Darius Snider, black folks, married 4th September 1788,” “Diana Bestian a [black] girl belonging to Abraham Cuyler Esq” was buried September 15, 1792 and a [black] slave was killed in 1791 by a blow from a spade when trying to force his way into a public ball in Sydney. In this province, too, slavery met the same fate”

“What is believed to be the last advertisement for the sale of a slave in any maritime province is in the New Brunswick Royal Gazette of October 16, 1809 when Daniel Brown offered for sale Nancy a [black] woman, guaranteeing a good title. The latest offer of a reward for the apprehension of a runaway slave is said to be in the same paper for July 10, 1816”

“At length in 1818 a convention was entered into that it should be left to the Emperor of Russia to decide whether the United States by the true intent of Article 1 was entitled to the restitution or full compensation for the slaves (Presumably because he had the greatest number of serfs in the world and was, therefore, the best judge of slaves)”

Riddell, William Renwick. “Slavery in the Maritime Provinces.” The Journal of [Black] History, vol. 5, no. 3, 1920, pp. 359–375. JSTOR, www.jstor.org/stable/2713627. Accessed 6 Feb. 2021

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