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MODERN SLAVERY
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MODERN SLAVERY
A Documentary and Reference Guide

Laura J. Lederer

Documentary and Reference Guides

Copyright © 2018 by ABC-CLIO, LLC
All rights reserved. No part of this publication may be reproduced, stored in a retrieval
system, or transmitted, in any form or by any means, electronic, mechanical,
photocopying, recording, or otherwise, except for the inclusion of brief quotations in a
review, without prior permission in writing from the publisher.
Library of Congress Cataloging in Publication Control Number: 2017040435
ISBN: 978-1-4408-4498-0 (print)
978-1-4408-4499-7 (ebook)
22 21 20 19 18 1 2 3 4 5
This book is also available as an eBook.
Greenwood
An Imprint of ABC-CLIO, LLC
ABC-CLIO, LLC
130 Cremona Drive, P.O. Box 1911
Santa Barbara, California 93116-1911
www.abc-clio.com
This book is printed on acid-free paper
Manufactured in the United States of America
 CONTENTS

Reader’s Guide to Related Documents ix

Preface xiii
Introduction xvii

1. Antislavery Antecedents (16th–19th Centuries) 1

A Minute Against Slavery: The Germantown Petition (1688) 2
William Wilberforce’s Abolition Speech (1789) 6
A Federal Law Prohibiting Slave Trade (1820) 14
What to the Slave Is the 4th of July? (1852) 17
The Emancipation Proclamation (1863) 24
Amendment XIII (1865) 27
Scenes in the Life of Harriet Tubman (1869) 29
Josephine Butler’s Contagious Disease Act Battles (1869–1886) 36

2. Early Visionaries (1900–1990) 43

The Suppression of White Slavery (1905) 44
The Mann Act (1910) 48
The Minimum Age Convention—Child Labour (1919) 51
The Convention Concerning Forced or Compulsory Labour (1930) 55
The Convention for the Suppression of the Traffic in Persons and of the
Exploitation of the Prostitution of Others (1949) 65
The International Tribunal on Crimes Against Women (1976) 72
Kathleen Barry’s Notes on Female Sexual Slavery (1979) 78

v
vi Contents

3. Sounding the Alarm: The Problem Emerges (1990–2000) 85

Racism, Sexism, and Prostitution (1992) 86
Commercial Sexual Exploitation of Children (1996) 91
The Sex Sector (1998) 96
Human Rights Standards for the Treatment of Trafficked Persons (1999) 100
A Response to Legitimating Prostitution as Sex Work (1999) 111
Documenting International Law (1999) 120
Senate Testimony of the International Justice Mission (2000) 125
Exploiting Americans on American Soil (1992 founding of
SAGE recounted in 2005 speech) 132

4. Governmental Responses: Codification and Implementation 145

The First Resolution in Congress on Trafficking (1995) 146
The First Senate Resolution on the Global Problem (1998) 150
The First Hearings in Congress (1999) 155
The Worst Forms of Child Labour Convention (1999) 161
Hearings on the International Trafficking of Women and Children (2000) 166
The First Survivor Testimonies in Congress (2000) 172
Trafficking Victims Protection Act (2000) 180
National Security Directive on Trafficking in Persons (2002) 206
U.S. v. Cadena (2002 and 2015) 212

5. A Deeper Understanding of the Problem 219

Complicity, Corruption, and Human Rights (2002) 220
Best Practices for Addressing Demand (2004) 230
U.S. v. Kil Soo Lee (2004) 238
U.S. v. Pipkins (2004) 242
Global Report on Trafficking in Persons (2009) 254
The Invisible Army (2011) 259
Strengthening Protections Against Trafficking in Persons in Federal
Contracts (2012) 268
Preferred Terminology for Sex Trafficking and Prostitution (2013) 277

6. The Next Horizons 285

The MS-13 Sex Trafficking Cases (2011–2014) 286
Health and Human Trafficking (2014) 292
Contents vii

The Justice for Victims of Trafficking Act (2015) 298

Preventing Human Trafficking in Global Supply Chains (2015) 304
The Backpage.com Controversy (2015) 313
Sex Trafficking in Boys (2015) 322
Amnesty International’s Call for Human Rights of Sex Workers (2016) 328
A Feminist Response to Amnesty’s Call (2016) 336
Executive Order on Human Trafficking (2017) 340

An Afterword on Terminology Related to Modern Slavery 345

Chronology 349
Bibliography 355
Index 363
This page intentionally left blank
 READER’S GUIDE
TO RELATED DOCUMENTS
Abolitionists
A Minute Against Slavery: The Germantown Petition (1688)
William Wilberforce’s Abolition Speech (1789)
What to the Slave Is the 4th of July? (1852)
Scenes in the Life of Harriet Tubman (1869)
Josephine Butler’s Contagious Disease Act Battles
(1869–1886)
Benjamin Lay (1632–1759) (sidebar)
Women Abolitionists and the Women’s Rights Movement
in the 1800s (sidebar)
American Efforts
A Federal Law Prohibiting Slave Trade (1820)
The Emancipation Proclamation (1863)
Amendment XIII (1865)
The Mann Act (1910)
The First Resolution in Congress on Trafficking (1995)
The First Senate Resolution on the Global Problem (1998)
The First Hearings in Congress (1999)
Trafficking Victims Protection Act (2000)
Strengthening Protections Against Trafficking in Persons in
Federal Contracts (2012)
The Justice for Victims of Trafficking Act (2015)
Preventing Human Trafficking in Global Supply Chains
(2015)
The “Three P” Approach to Human Trafficking (sidebar)
The Victim at the Center (sidebar)
Conventions and Treaties
The Suppression of White Slavery (1905)
The Minimum Age Convention—Child Labour
(1919)
The Convention Concerning Forced or Compulsory Labour
(1930)
The Convention for the Suppression of the Traffic in
Persons and of the Exploitation of the Prostitution of
Others (1949)
The Worst Forms of Child Labour Convention (1999)
Feminists
Josephine Butler’s Contagious Disease Act Battles
(1869–1886)
The International Tribunal on Crimes Against Women
(1976)
Kathleen Barry’s Notes on Female Sexual Slavery (1979)
Forced Labor
A Minute Against Slavery: The Germantown Petition
(1688)
A Federal Law Prohibiting Slave Trade (1820)
The Emancipation Proclamation (1863)
Amendment XIII (1865)
The Minimum Age Convention—Child Labour (1919)
The Convention Concerning Forced or Compulsory Labour
(1930)
The Worst Forms of Child Labour Convention (1999)
ix
x Reader’s Guide to Related Documents
Human Rights Standards for the Treatment of Trafficked
Persons (1999)
Trafficking Victims Protection Act (2000)
U.S. v. Kil Soo Lee (2004)
The Invisible Army (2011)
Strengthening Protections Against Trafficking in Persons in
Federal Contracts (2012)
Preventing Human Trafficking in Global Supply Chains
(2015)
The Business of Slavery (sidebar)
Old and New Slavery (sidebar)
Forced Labor Survivor Stories
Evelyn’s Story (sidebar)
Flor’s Story (sidebar)
Harold and Dancy’s Story (sidebar)
Ravi’s Story (sidebar)
International Efforts
William Wilberforce’s Abolition Speech (1789)
Human Rights Standards for the Treatment of Trafficked
Persons (1999)
Complicity, Corruption, and Human Rights (2002)
Global Report on Trafficking in Persons (2009)
Strengthening Protections Against Trafficking in Persons in
Federal Contracts (2012)
Old and New Slavery (sidebar)
Laws
A Federal Law Prohibiting Slave Trade (1820)
The Mann Act (1910)
Trafficking Victims Protection Act (2000)
The Justice for Victims of Trafficking Act (2015)
Legislation, Executive Orders and Amendments
The Emancipation Proclamation (1863)
Amendment XIII (1865)
The First Resolution in Congress on Trafficking (1995)
The First Senate Resolution on the Global
Problem (1998)
The First Hearings in Congress (1999)
Strengthening Protections Against Trafficking in Persons in
Federal Contracts (2012)
Prostitution and Sex Trafficking
Josephine Butler’s Contagious Disease Act Battles
(1869–1886)
Racism, Sexism, and Prostitution (1992)
The First Resolution in Congress on Trafficking (1995)
The Sex Sector (1998)
Exploiting Americans on American Soil (1992 founding of
SAGE recounted in 2005 speech)
Preferred Terminology for Sex Trafficking and Prostitution
(2013)
Amnesty International’s Call for Human Rights of Sex
Workers (2016)
A Feminist Response to Amnesty’s Call (2016)
Religious Efforts
A Minute Against Slavery: The Germantown Petition
(1688)
Senate Testimony of the International Justice Mission (1997)
Preferred Terminology for Sex Trafficking and Prostitution
(2013)
Sex Trafficking
The Suppression of White Slavery (1905)
The Mann Act (1910)
The Convention for the Suppression of the Traffic in
Persons and of the Exploitation of the Prostitution of
Others (1949)
The International Tribunal on Crimes Against Women
(1976)
Kathleen Barry’s Notes on Female Sexual Slavery (1979)
Racism, Sexism, and Prostitution (1992)
The First Resolution in Congress on Trafficking (1995)
Commercial Sexual Exploitation of Children (1996)
Senate Testimony of the International Justice Mission
(1997)
The Sex Sector (1998)
The First Senate Resolution on the Global Problem (1998)
Reader’s Guide to Related Documents xi

The First Hearings in Congress (1999)
Hearings on the International Trafficking of Women and
Children (2000)
The First Survivor Testimonies in Congress (2000)
Trafficking Victims Protection Act (2000)
Complicity, Corruption, and Human Rights (2002)
U.S. v. Cadena (2002 and 2015)
Best Practices for Addressing Demand (2004)
U.S. v. Pipkins (2004)
Exploiting Americans on American Soil (1992 founding of
SAGE recounted in 2005 speech)
Trafficking and Traffickers in the Early 20th Century (sidebar)
Trafficking in Persons and New Technologies (sidebar)
Sex Trafficking Survivor Stories
The First Survivor Testimonies in Congress (2000)
Sex Trafficking in Boys (2015)
Barbara’s Story (sidebar)
Brita’s Story (sidebar)
Gina’s Story (sidebar)
U.S. Cases

The MS-13 Sex Trafficking Cases (2011–2014) U.S. v. Cadena (2002 and 2015)
Health and Human Trafficking (2014) U.S. v. Kil Soo Lee (2004)
The Justice for Victims of Trafficking Act (2015) U.S. v. Pipkins (2004)
An Early Case of Sex Slavery (sidebar) The MS-13 Sex Trafficking Cases (2011–2014)
This page intentionally left blank
 PREFACE

The problem of slavery goes back to the beginning of civilization. Today, modern-day
slavery takes many forms, but no matter the name or manner of exploitation—sex
trafficking, forced labor, bonded labor, debt bondage, involuntary servitude, forced
child labor, child soldiers, child sex trafficking, organ trafficking—they all describe a
terrible abuse of some humans over others.
This book covers centuries of campaigns by brave men and women, but it is
mainly about the development of the modern-day antislavery movement in the
United States. It tells the story through a series of documents, speeches, pam-
phlets, treaties, laws, and articles spanning more than 300 years, but focused
mainly on the last 50 years, and tracks a rising consciousness about the forms
modern-day slavery takes and the rising movement against it.
The book’s main thesis is that even in the 18th and 19th centuries, there was no
single antislavery movement, but rather actors and advocates who can be roughly
grouped into four traditions: religious, abolitionist, feminist, and human rights. The
foundation of today’s antislavery work was laid in the early efforts from these four
traditions, each of which had developed antislavery arguments based on the tradi-
tion in which they are rooted. They protested, wrote, spoke, and persevered until
their cries were heard. In the United States, it was, and is still, a movement rooted
in the understanding that all men and women are created equal and no person has
the right to exploit any other. Unfortunately, those who profit from slavery become
powerful and fight fiercely and unrelentingly to keep their profits and dominance.
Thus, the battles to stop slavery are long and arduous and require a heroic vision of
what is right and a long view toward the future.
Looking back, it is easy to laud the heroic efforts of the few early prophetic
voices, but as we approach the end of the second decade of the 21st century, the
field is crowded with modern-day abolitionists, and here the task of documenting
new vision and best practices is more challenging. The voices competing for at-
tention, resources, and followers are so numerous and diverse that it is sometimes
difficult to decide who has the right answers. Examining the early antecedents of

xiii
xiv Preface

today’s antislavery movement and understanding its historical traditions give us

an analytic context and help us make sense of some of the modern-day debates
on policy, program, priorities, and perspectives. Fascinatingly, the language de-
veloped sometimes centuries ago by religious, abolitionist, feminist, and human
rights advocates created frameworks for modern antislavery advocates. This book
gives the reader those frameworks—whether it is God’s word (“The Spirit of the
Lord is upon me . . . he has sent me to proclaim liberty to the captives . . . and to
set at liberty those who are oppressed”); a vision of equality (Josephine Butler talk-
ing about “the double standard of morality”—one for men another for women);
the abolitionist (a broad spectrum of secular antislavery activists working at the
practical level—first to stop the slave trade, and to develop alternatives to goods
produced by slaves); or the human rights (fully developed in the 20th century,
with a Universal Declaration of Human Rights that proclaims inherent rights of
all human beings).
This book is laid out chronologically to show the development of the modern-
day antislavery movement. Each chapter has documents from the four antislav-
ery traditions. The primary source materials are printed either in their entirety or
in excerpts. No material or words have been changed, nor the order rearranged.
One early document, the first Quaker pamphlet against slavery, is written in Old
English, and the spellings of certain words, though maddening to decipher, are best
presented as written. The British spellings of words also remain—for example,
the word “labour,” instead of the American “labor,” in international documents.
Citations have been removed for clarity but can be found in the original source
documents.
Interspersed throughout the book are sidebars that tell the stories of survivors,
give overviews of other anti-trafficking efforts and aspects of the modern move-
ment’s focus. Each document is followed by an analysis, the source citation, and
suggestions for further reading to gain other perspectives on the topic. A Reader’s
Guide to Related Documents groups the materials by subject matter and the differ-
ent perspectives. A bibliography allows the reader easy access to the original docu-
ments. As an interesting visual to see how the fight to end slavery has evolved, a
chronology is included, which begins in the mid-1600s and ends with current ef-
forts. The chronology cites additional efforts not discussed in the documents, but
included in the book to guide the reader and pinpoint significant markers in the
fight to stop slavery.
With each new effort undertaken to end slavery and human trafficking, we dis-
cuss the debates and differences in policy perspectives, strategy, tactics, and end
goals. In some cases, we look at campaigns that worked and others that failed.
Taking that failure and revamping a campaign or effort can often turn defeat into
victory. As history shows us, it is not an easy battle, nor a short one. The spirit of
freedom is passed down from generation to generation and the fight goes on. It is
my hope this book will inspire the next generation to take up the torch of liberty
and defeat slavery for good.
I had much help while completing this book, and I want to thank those who
helped most. First, a thank you to four students who did basic research finding
Preface xv

excerpts and articles from the past: Timur Insanally, Kimberly Whicher, Kara
Foster-Bey, and especially Alice Browning, who read through archives ranging
from 1600 to the present. I am also indebted to Brenda Zurita, who read through
the entire manuscript, offering suggestions large and small throughout, and help-
ing draft and edit final contributions. Finally, I owe thanks to my editor at ABC-
CLIO, Robin Tutt, who offered encouragement and enthusiasm, as well as superb
editing.
This page intentionally left blank
 INTRODUCTION

If slavery is not wrong, nothing is wrong.

—Abraham Lincoln

The development of the modern-day antislavery movement rose from a long and
storied history going back over four centuries in the United States. At first glance,
it may seem as though there were only two sides to the debate about African chat-
tel slavery—those who were proslavery and those who were against it—but in truth
even back as far as the 1600s, the movement developed in fits and starts over several
centuries and was composed of numerous competing arguments, pro and con, culmi-
nating in a tipping point powder-kegged by a Civil War. Historians are still debat-
ing whether the impetus for the turn in tide against slavery was religious, economic,
ideological, cultural, moral, or political, or, more likely, a combination of forces.
Of course, there are serious differences between early arguments against African
chattel slavery and the modern-day antislavery movement. The most important, of
course, is that slavery was legal in almost every country when the Quakers first began
to speak against it in the 1600s. Today, slavery is prohibited in almost every coun-
try in the world. Yet, even with the legal prohibitions, slavery continues today, and
the development of a modern-day abolitionist movement is eerily similar in many
ways to our earlier abolitionist movement. It grew from a few lone voices who rec-
ognized modern slavery as having many of the same basic elements as the slavery of
the past: the exploitation of some groups by other groups; vulnerable people being
moved, sometimes vast distances, and forced to do someone else’s bidding for some-
one else’s gain.
Just as happened centuries ago, the sheer pain and suffering of those enslaved gen-
erated first a few fledgling protests, then the formation of new organizations, then
action on the part of larger entities (faith-based, feminist, and human rights groups),
and then, legislative action—including resolutions, bills, and finally, at the turn of
the 21st century in the United States—a comprehensive law that outlined a tripar-
tite response: prevention of trafficking, prosecution of traffickers, and protection and
assistance to victims of trafficking.

xvii
xviii Introduction

In the past 20 years as the problem of modern-day slavery has emerged, just as in
earlier years, splits have developed in the antislavery movement. One major split,
for example, has been about the legalization of prostitution. A vociferous debate
roiled under the surface of the anti-trafficking movement for almost a decade. To
the average citizen, it was confusing to learn that while everyone was against sex
trafficking, some believe that legalizing prostitution would help stop sex trafficking
while others believed that prostitution contributed to sex trafficking—or was in re-
ality a synonym for sex trafficking. As countries around the world grappled with this
problem and took numerous different approaches to prostitution—some legalizing
it, some criminalizing, some decriminalizing, and some just ignoring adult prostitu-
tion altogether—it became a polarized debate in the United States—polarized to the
extent that even certain words and phrases (“sex worker” vs. “prostituted woman”)
were a clue as to which side one was on in the debate. As in most polarized debates,
it was almost impossible to stay neutral, and those working to stop trafficking and
slavery were urged, encouraged, and pressured to choose a side.
Although legalization of prostitution is the most significant of these very pub-
lic debates, there are others: for example, which is the more important focus—
labor trafficking or sex trafficking? Is it better to work solely on children enslaved
or should the focus always be on both adults and children? Are faith-based anti-
trafficking efforts suspect because religious beliefs may drive them, or are they in fact
better equipped to address modern-day slavery given the fact that centuries ago, the
first antislavery voices emerged from the church? Is a global approach more effective,
or does a local, less centralized approach make more sense?
Although they seem like very modern questions, many of these debates arise di-
rectly out of the antislavery movements of the past. Examining early documents, we
quickly recognize echoes of the past in the language utilized by modern-day anti-
slavery activists. Even more, analyzing the early documents can help us make sense
of some of the ongoing debates and discussions, and perhaps give us a better under-
standing of why the modern-day antislavery movement is so multi-disciplined and
multi-various.
In the United States, four distinct antislavery approaches emerged over the years.
This book identifies four main approaches: religious, abolitionist, human rights, and
feminist. They are examined chronologically and then in the context of modern-day
slavery and trafficking. It is not our purpose to conduct a comparative analysis to
identify the best approach of these four. Each of these traditions is unique and play
an important role in the overarching antislavery movements, past and present. More
important for our purposes is to illustrate how they built on one another’s arguments,
strengthened one another, borrowed language and rhetoric from one another, while
at the same time pointing out weaknesses, as, for instance, feminists noted that anti-
slavery activists left women out of the equation at the turn of the century.
Clearly the religious response came first. In the United States, as early as the 1600s,
it was Christians, mainly Quakers and Methodists, who first spoke publicly about
the wrong of slavery. Their vision was driven by the word of God and their belief
that slavery of any kind was an anathema to God. In England in 1657, George Fox,
a Quaker, first spoke out about the evils of slavery and the importance of liberty, and
shortly after, John Wesley, then a Methodist, spoke out in the mid-1700s about the
Introduction xix

evils of slavery in England and the United States. Both men drew from the Bible to
develop a theological argument about the unequivocal evil of slavery. This Christian
antislavery tradition grew and strengthened over the next 200 years. It battled not
just slave-owners and proslavery forces in government and society, but also the
church itself, where, in the United States, whole denominations passed resolu-
tions and regulations supporting slavery. Although these early battles are beyond
the scope of this book, it is important to note that in each of the four antislavery
traditions, debates emerged and battles raged. It is easy to look back to the 17th,
18th, and 19th centuries and judge which men and women, which organizations
had the right perspective, but complexities existed then as they do in contempo-
rary antislavery work.
In a similar fashion, the early abolitionist movement was the first secular challenge
to slavery. Although the leadership came from religious men like Thomas Clarkson,
William Wilberforce, Granville Sharp, and others, they were convinced that a broader
movement was important and formed the British Abolitionist Committee in 1787.
Fifty years later, the same group was instrumental in the birth of the British Anti-
Slavery Society in 1823. These non-denominational, ecumenical, and eventually in-
dependent societies grew in Europe and the United States and eventually led to the
formation of large international NGOs such as Anti-Slavery International, in 1839.
It sometimes seems as if feminist efforts to stop sex slavery sprang Athena-like
in the late 20th century, but in actuality, they, too, can be traced to early interna-
tional efforts in the 1800s. This book highlights the first feminist action against
commercial sexual exploitation of women and children in the mid-1800s. It was
then that Josephine Butler began helping “fallen women” in her town, even opening
her house to them until they could get back on their feet. She called this work “new
abolitionism” to emphasize the slavery-like condition of women in prostitution. In
1875, banned from an international meeting of one of the traditional abolitionist
associations because she was female, she founded the first organization to fight inter-
national trafficking of women and children, and to protest British, French, and U.S.
law that promoted prostitution and protected male purchasers of sex.
At the turn of the century, and in the early 1900s, the phrase human rights came
into the lexicon. European and U.S. philosophers, writers, and activists expressed
concerns about human rights, including social justice, civil and political rights, right
to work, and freedom from labor exploitation, which arose again and again. Some of
these ideas had clear antecedents in the early workers’ rights movements, but oth-
ers arose from the debate about natural rights of man. Following World War I, with
the formation of the League of Nations and the International Labor Organization
(ILO), many of the ideas embodied in the modern human rights movement were put
to paper. Early international resolutions, conventions, and treaties reflected these
ideas, many of which were borrowed in the late 20th century for the drafting and
passage of the Trafficking Victims Protection Act and other anti-trafficking proto-
cols, treaties and legislation. The ILO played a lead role in addressing labor exploita-
tion and child labor, drafting treaties and conventions that established international
norms for right to work and right to be free from exploitation. In the 21st cen-
tury, the ILO again played a role in the modern-day slavery movement, establishing
“worst forms of labor,” and tracking labor and sex trafficking across the globe.
xx Introduction

In each of these four traditions, there was usually a first protest made public by a
courageous individual or organization. One purpose of the book is to highlight these
first prescient voices and to illustrate how one person, with a clear vision of what is
wrong and what needs to be done to make it right, can spark an entire movement.
Just as important a purpose in this book is to demonstrate how each of these individ-
uals spoke against slavery from a particular viewpoint and to highlight the language
that shapes and gives life to the protests, the resolutions, the treaties, and laws that
have arisen from these viewpoints. The ontological arguments expressed in these
antislavery traditions can be traced up into the 21st century where they are found
in the documents of the modern-day slavery movement.
Because slavery happens on plantations, in fields, inside private houses, in back
alley brothels—in places the average person cannot access or see—all antislavery
movements, past and present, must make clear the harms of slavery and make that
harm visible to the general public. So, for instance, early evangelicals and abolition-
ists documented the nature and scope of the problem of slavery. For example, Thomas
Clarkson early understood that saying “slavery is wrong” was not nearly as effective
as describing in detail the violence—the shackles, beatings, and brutality—that was
an every-day part of slavery. Brilliant and meticulous, he spent a year document-
ing the layout of a typical slave ship and commissioned an artist to illustrate the
way slaves were transported across the ocean, packed in by the hundreds in the gal-
ley, with gruesome descriptions of the suffering, sickness, and death that were a part
of every slave ship voyage across the Atlantic. Early abolitionists also worked with
former slaves, escaped slaves, and freed slaves to find platforms for them to tell their
stories firsthand. In this same vein, modern-day antislavery advocates continued this
important approach by bringing survivors to Congress to testify as to what had hap-
pened to them, and some of these stories are included in the book.
Similarly, feminists set about the task of uncovering the terrible stories of sex slav-
ery both abroad and here in the United States Josephine Butler was known for her
horrific descriptions of the inspections of women and girls suspected of prostitution.
As part of the Contagious Diseases Act, they could be seized from the street at any
time, hauled into a police station, and taken to a back room where a violent medical
procedure devised to detect sexually transmitted diseases was performed. Newspaper
articles tell of grown men and women crying out, fainting, getting ill, as they heard
her describe the details of these “medical rapes.” One government official said he wept
hearing her talk of the law he had helped to pass. Later, as she was able to convince
some young women to tell their own stories, she helped create a feminist tradition
of “breaking the silence” around crimes linked to sex and sexuality.
These early speak-outs can be tracked through other previously taboo issues such
as rape and domestic violence in the late 20th century, but it wasn’t until the 21st
century that Norma Hotaling first used the term “survivor-centered” and argued that
survivors of sex trafficking should tell their own stories. In the next 10 years, survi-
vors noted that they are much more than just their stories and began working in all
aspects of the fight against modern-day slavery, participating in shaping programs
and policies for prevention, prosecution, protection and assistance, and partnership
in the modern-day movement against slavery.
Introduction xxi

Today, the U.S. State Department, the Department of Health and Human Ser-
vices, and other U.S. government agencies publish the first-person stories of traf-
ficking survivors, and in 2012 the Obama administration established the first
governmental United States Advisory Council on Human Trafficking of survivors
to advise and guide U.S. agencies that play a vital role in eradicating human traf-
ficking, so the importance of including survivors in anti-trafficking work has now
reached U.S. government infrastructure.
Looking back over the past four centuries, following the development of anti-
slavery movements through the actual primary source material allows us to under-
stand the modern-day movements against slavery in a deeper and more rooted way.
Indeed, we might even say that the past work of the many who battled for so many
years to abolish slavery lives and breathes in the work of the many modern-day abo-
litionists today.
This page intentionally left blank
 1
ANTISLAVERY ANTECEDENTS
(16TH–19TH CENTURIES)

1
2 Modern Slavery

INTRODUCTION

Today we hold a common understanding that slavery is an abusive, inhumane,

and evil practice. In fact, every country in the world has passed a law prohibit-
ing slavery and involuntary servitude. However, for over two centuries, slavery was
an acceptable practice and flourished in West European countries and the United
States, as well as other parts of the world. According to the Trans-Atlantic Slave
Trade Database, over 12.5 million people were shipped to the Americas, and
10.7 million survived the Middle Passage, the dangerous, life-threatening part of
the slave trade where people were packed tightly in ships and brought from Africa
to the New World. Of that number, in 1688, about 15,000 slaves had been brought
to the United States. Yet a few prescient souls were already questioning the moral-
ity of slavery. The earliest known antislavery document in the United States came
from the Religious Society of Friends (commonly known as the Quakers), exhorting
Quakers to turn against slavery in the New World. Over the next century, a move-
ment grew, driven first by activists in the Church, and later by abolitionists who con-
demned slavery as a crime against humanity. Some of these abolitionists were freed
slaves who survived to speak truth to power.
This chapter explores some of the first lone “voices in the wilderness,” who spoke
out against various forms of slavery and exploitation. It also highlights key leaders
in the long arduous move toward the abolition of slavery.

A MINUTE AGAINST SLAVERY: THE

GERMANTOWN PETITION (1688)

• Document: “A Minute Against Slavery,” Addressed to German-

town Monthly Meeting of the Religious Society of Friends
• When: February 18, 1688
• Where: Germantown, PA
• Significance: This short petition is commonly accepted as the first
written argument against slavery in the United States. It was drafted
by Francis Daniel Pastorius and signed by him and three other Quak-
ers living in Germantown, Pennsylvania (now part of Philadelphia).
Their plea to abolish slavery and the slave trade was aimed not at
the general public, but at Quakers themselves, for though Quakers
believed it was a sin to swear or take oaths, to fight in wars, or to
use the death penalty, shockingly over 70 percent of Quakers owned
slaves from 1681 to 1705. This 1688 petition made a personal plea
for Quakers to examine their consciences, and to apply the God’s
Word to the problem of slavery. It was forwarded to the monthly,
quarterly, and yearly meetings thereafter. Unfortunately, no action
was taken on it. In fact, it took many more such petitions and ac-
tions on the part of other Quakers to convince the Quakers that no
Chapter 1 • Antislavery Antecedents (16th–19th Centuries) 3

Quaker could in good conscience own a slave. By 1756 only 10 per-

cent of Quakers owned slaves. Over the next decades, many state
Quaker associations disowned Quakers who kept slaves, leading to
the Quakers being the first organization to ban slavery.

DOCUMENT

These are the reasons why we are against the traffick of men-body, as foloweth.
Is there any that would be done or handled at this manner? viz., to be sold or made
a slave for all the time of his life? How fearful and faint-hearted are many on sea,
when they see a strange vessel,—being afraid it should be a Turk, and they should
be taken, and sold for slaves into Turkey. Now what is
this better done, as Turks doe? Yea, rather it is worse for
them, which say they are Christians; for we hear that
ye most part of such negers are brought hither against
their will and consent, and that many of them are sto-
len. Now, tho they are black, we can not conceive there
is more liberty to have them slaves, as it is to have other
white ones. There is a saying that we shall doe to all
men like as we will be done ourselves; making no dif-
ference of what generation, descent or colour they are.
And those who steal or robb men, and those who buy
or purchase them, are they not all alike? Here is liberty
of conscience wch is right and reasonable; here ought
to be liberty of ye body, except of evil-doers, wch is
an other case. But to bring men hither, or to rob and
sell them against their will, we stand against. In Eu-
rope there are many oppressed for conscience sake; and
here there are those oppressed wch are of a black co-
lour. And we who know than men must not comitt
adultery,—some do committ adultery, in separating
wives from their husbands and giving them to others;
and some sell the children of these poor creatures to
other men. Ah! doe consider will this thing, you who
do it, if you would be done at this manner? And if it
is done according to Christianity? You surpass Holland
and Germany in this thing. This makes an ill report in
all those countries of Europe, where they hear of, that
ye Quakers doe here handel men as they handel there
ye cattle. And for that reason some have no mind or in-
clination to come hither. And who shall maintain this
your cause, or pleid for it. Truly we can not do so, except
you shall inform us better hereof, viz., that Christians
BENJAMIN LAY (1632–1759)
Benjamin Lay’s protests against slavery have a very mod-
ern feel to them. He refused to eat or wear anything pro-
duced by slave labor. He was vocal in his opposition to
slavery, describing slave owners as “proud, lazy, tyranni-
cal, gluttonous, drunken, debauched . . . the Scum of the
infernal Pit.” In 1737, he publicly condemned Quak-
ers who owned slaves and challenged Christians in a fa-
mous pamphlet that begins, “All slave owners that keep
the Innocent in bondage, Apostates pretending to lay
claim to the Pure and Holy Christian Religion. . . .” He
signs it, “Written . . . by him that truly and sincerely de-
sires the present and eternal welfare and happiness of all
Mankind, all the world over, of all colours, and Nations,
as his own Soul; Benjamin Lay.” In addition to writing,
he believed that it was critical to take action against
slavery and his protests were early theater, designed to
force Quaker Friends to confront the barbarity of slavery.
For example, in one protest, he stood outside a Quaker
meeting in the winter with no coat and one foot bare in
the snow. When Friends coming to meeting expressed
concern for his health, he used it as a teaching moment
and said that slaves were forced on daily basis to work
outdoors in winter without proper clothing. In another
protest, he dressed as a soldier, quoting the Bible to
demonstrate God’s hatred of slavery. He then plunged
a sword into a Bible that he had filled with “a bladder
of red pokeberry juice,” symbolizing the blood of slaves
who lost their lives in slavery. The National Portrait Gal-
lery, a part of the Smithsonian in Washington, D.C., has
a portrait of Benjamin Lay.
4 Modern Slavery

have liberty to practise these things. Pray, what thing in the world can be done worse
towards us, than if men should rob or steal us away, and sell us for slaves to strange
countries; separating husbands from their wives and children. Being now that this
is not done in the manner we would be done at therefore we contradict and are
against this traffic of men-body. And we who profess that is is not lawful to steal,
must, likewise, avoid to purchase such things as are stolen, but rather help to stop
this robbing and stealing if possible. And such men ought to be delivered out of ye
hands of ye robbers, and set free as well as in Europe. Then is Pennsylvania to have a
good report, instead it hath now a bad one for this sake in other countries. Especially
whereas ye Europeans are desirous to know in what manner ye Quakers doe rule in
their province;—and most of them doe look upon us with an envious eye. But if this
is done well, what shall we say is done evil?
If once these slaves (wch they say are so wicked and stubbern men) should join
themselves,—fight for their freedom,—and handel their masters and mastrisses as
they did handel them before; will these masters and mastrisses take the sword at
hand and warr against these poor slaves, licke, we are able to believe, some will not
refuse to doe; or have these negers not as much right to fight for their freedom, as
you have to keep them slaves?
Now consider will this thing, if it is good or bad? And in case you find it to be good
to handle these blacks at that manner, we desire and require you hereby lovingly,
that you may inform us herein, which at this time never was done, viz., that Chris-
tians have such a liberty to do so. To the end we shall be satisfied in this point, and
satisfie likewise our good friends and acquaintances in our natif country, to whose
it is a terror, or fairful thing, that men should be handeld so in Pennsylvania.
This is from our meeting at Germantown, held ye 18 of the 2 month, 1688, to be
delivered to the Monthly Meeting at Richard Worrell’s.
Source: Walton, Joseph, ed. Incidents Illustrating the Doctrines and History of the
Society of Friends. Philadelphia: Friends’ Book Store, 1897, 535–537.

ANALYSIS

The “Minute Against Slavery,” commonly known as the 1688 Petition, was the
first written public protest against slavery in the United States. Even today, the con-
temporary nature of the arguments made in the document is evident. Its early em-
phasis on human rights and equality, and its acknowledgment of the universal rights
of all human beings, regardless of their nationality, race, or religion predate the Uni-
versal Declaration of Human Rights by over two and a half centuries. The docu-
ment clearly appeals to the humanity and empathy of individuals, asking, “Is there
anyone among us who would want to be made a slave—taken against our will—and
held for the rest of our lives?” Throughout the petition, the four men who signed
the petition also refer again and again to bedrock Christian tenets. For example, the
petition refers to the Golden Rule, which says “that we shall doe to all men like as
we will be done ourselves.” In addition, it refers to the 7th Commandment, which
says, “Thou shalt not commit adultery,” and makes the clever argument that slave
Chapter 1 • Antislavery Antecedents (16th–19th Centuries) 5

owners contribute to committing adultery when they separate enslaved husbands

from wives and sell their children off to others. It also cites the 8th Commandment,
“Thou shalt not steal,” and forcefully makes the argument that taking human beings
and selling them to others robs them of their liberty and steals their freedom from
them and that no Christian with a conscience can be involved in these terrible and
fearful activities.
Two other interesting ideas are imbedded in this short document. The writers
raise the question of a slave revolt—and suggest that slaves have a right to fight for
their freedom. This statement is prescient. The Haiti Rebellion—an insurrection in
which slaves liberated themselves and fought successfully for their freedom—didn’t
begin until 1791. Over the two centuries in which slavery flourished in the United
States, many slaves revolted on their own and in groups before the Civil War. We do
not have exact numbers because these revolts were put down in privacy on planta-
tions and in homes where slaves were considered property and property owners had
the legal right to punish such revolts. The 1688 Petition makes the case that anyone
enslaved has the right to revolt to regain his or her God-given freedom.
Finally, it is amazing to read another quite contemporary argument about demand
reduction in this document. The authors make the case that if the slaves have had
their liberty stolen from them, then Quakers must “avoid to purchase such things as
are stolen” and instead must help to stop the robbing and stealing of other people’s
liberty and freedom. This powerful document—a speech less than a minute long—is a
clarion call to end slavery and the beginning of the Quaker—indeed the American—
abolitionist movement.

FURTHER READING

Quakers and Slavery Project, a joint digitizing project at Haverford and Swarthmore Col-
leges, comprising 80,000 plus primary source documents and scholarly commentary on
Quaker involvement in antislavery movements. http://trilogy.brynmawr.edu/speccoll/
quakersandslavery/about/index.php.
6 Modern Slavery

WILLIAM WILBERFORCE’S ABOLITION

SPEECH (1789)

• Document: William Wilberforce’s Abolition Speech

• When: May 12, 1789
• Where: British House of Commons, Westminster, London, England
• Significance: In this important speech, William Wilberforce rose be-
fore the British House of Commons and called for abolition of the
slave trade. The speech is now regarded as a turning point in British
history—and reverberated in the United States—in which Parlia-
ment was persuaded by research and force of argument to change its
mind about the nature of the slave trade. Up to that point, proslavery
advocates had argued successfully that the conditions for slaves were
not terrible. Wilberforce’s speech was preceded by a Privy Council
(a body of advisors to the House of Lords and House of Commons)
investigation into the slave trade. They delivered a report to House
of Commons members detailing the gross human suffering inflicted
by the trade. Although Wilberforce was a devout Christian, and he
believed that God had set him the great task of abolishing the slave
trade, his speech to the House of Commons focused on “cool and
impartial reason” in making his case. The following year he suc-
ceeded in getting Parliament to create a select council to examine
the evidence amassed against the slave trade. Almost 20 years later,
in 1807, the Slave Trade Act (prohibiting the trade in slaves using
British ships) received Royal Asset.

DOCUMENT

When I consider the magnitude of the subject which I am to bring before the
House—a subject, in which the interests, not of this country, nor of Europe alone,
but of the whole world, and of posterity, are involved: and when I think, at the
same time, on the weakness of the advocate who has undertaken this great cause—
when these reflections press upon my mind, it is impossible for me not to feel both
terrified and concerned at my own inadequacy to such a task. But when I reflect,
however, on the encouragement which I have had, through the whole course of
a long and laborious examination of this question, and how much candour I have
experienced, and how conviction has increased within my own mind, in propor-
tion as I have advanced in my labours;—when I reflect, especially, that however
averse any gentleman may now be, yet we shall all be of one opinion in the end;—
when I turn myself to these thoughts, I take courage—I determine to forget all
my other fears, and I march forward with a firmer step in the full assurance that
my cause will bear me out, and that I shall be able to justify upon the clearest
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Hippesley, Sir John Coxe, xi. 337.
Hippolita (in Fletcher’s Two Noble Kinsmen), v. 257.
Hippolito (in Dekker’s Honest Whore), v. 235, 238, 239.
—— de Medici (Titian’s), vi. 16; vii. 286, 292; ix. 225.
Hippolytus, The (Euripides), x. 97, 98.
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Hoadley, John, viii. 163.
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—— Mrs, ii. 72, 124, 228, 230, 231, 237, 238, 261, 274.
—— Sophy, ii. 72, 106, 143 n., 144, 228.
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Holstein (town), iii. 62.
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—— —— (Giulio Romano’s), ix. 226.
—— —— (Raphael’s and Correggio’s), ix. 224.
—— —— (Titian’s), ix. 221, 226; xi. 238.
—— —— The, vi. 437.
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—— War (Bunyan’s), iv. 365.
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Hone, William, xi. 342 n., 556; xii. 275.
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—— Whore, The (Dekker’s), v. 235.
Honeycomb, Harry (Leigh Hunt), vi. 505.
Honeymoon (Tobin), xi. 409;
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552.
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—— Dr, ii. 237.
—— Mr, xi. 422.
Hope (Cowper’s), v. 94.
——; or, The Delusion (a poem by Holcroft), ii. 74.
—— Finding Fortune in the Sea (a picture), ii. 325.
—— (Spenser’s), v. 41.
Hope, Thomas, vi. 488, 491.
Hopkins, Mr (an actor), ii. 83, 84.
Hoppner, John, i. 149, 379; vi. 334; vii. 98, 207; ix. 426.
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—— (in Rowe’s Fair Penitent), viii. 288.
Horn, Charles Edward, viii. 321, 323, 329, 330, 531, 532.
—— Mrs, viii. 265.
Hornbook, Dr, xii. 258.
Horneck, Antony, ii. 43.
—— Mary (Mrs Gwyn), vi. 370, 401, 512.
—— The Misses, vi. 401, 454; vii. 100, 111.
Horner, Francis, iii. 128; viii. 14, 77
Hornsey Wood, ii. 197.
Horrebow, Mr (an actor), vi. 277.
Horse Guards, The, vi. 423; xi. 556.
Horsley, Dr Samuel, xi. 65.
Hortensio (Webster’s), v. 243.
Horwendillus (referred to in Hamlet), i. 232; iii. 120 n.
Hospital of Invalids, The, ix. 157, 160.
Hot and Cold, vii. 169.
Hotel des Couriers, The, at Lyons, ix. 181.
—— de l’Europe, The, at Lyons, ix. 193.
—— of the Four Nations, The, at Florence, ix. 216, 217.
—— de Mouton, The, Louviers, ix. 102.
—— du Nord, The, at Lyons, ix. 193.
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Houdon, Jean-Antoine, ix. 120.
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Hounslow, xi. 375; xii. 3, 13.
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Houdetot (Madame d’), i. 91; ii. 308.
House of Brunswick, iii. 314.
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—— Sir Robert, iii. 402, 464; viii. 69.
Howe, John, iii. 266; viii. 415; x. 250.
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Howel, James, viii. 41.
Howick, Lord, iii. 461.
Hoyden, Miss (in Sheridan’s Trip to Scarborough), viii. 77, 82, 83,
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Hubert (in Payne’s The Anglade Family), viii. 279.
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—— (in Shakespeare’s King John), vii. 83, 344; viii. 346; xi. 411.
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Huckel, Mr (an actor), viii. 315.
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433; viii. 16, 17, 21, 62, 65, 67; x. 372; xii. 367, 452, 453.
Hudson, Thomas, i. 149; vi. 345; ix. 397; x. 174, 180, 181.
Hue and Cry of Love, The (Carew’s), v. 312.
Hugh Capet, i. 286.
—— Trevor (by Holcroft), ii. 6 n., 82 n., 95, 104 n., 106 n., 136, 194,
201, 223.
Hughes, Richard, ii. 85, 86, 259; v. 359; viii. 311, 370.
—— Miss, viii. 248.
—— Mrs, ii. 260.
—— Signora, viii. 365.
Huguenots, xi. 289.
Hull, iv. 320.
Hullin (Mademoiselle), viii. 482.
Human Action, An Essay on the Principles of, vii. 383;
also referred to in i. 403; iv. 286, 307, 380 n.; vi. 237; xi. p. v., 565,
566; xii. 320.
—— Frailty (Salvator Rosa’s), x. 301.
—— Knowledge, Principles of (Berkeley’s), xi. 14, 106, 108, 130.
—— Life (Roger’s), xi. 457.
—— Mind, On the (Usher’s), vii. 398 n.
—— —— An Argument in Defence of the Natural Disinterestedness of
the, vii. 385; xii. 266.
Human Nature, Discourse of (Hobbes’s), xi. 30, 32, 33, 41, 42, 173 n.
—— —— Treatise on (Hume’s), vi. 65; vii. 306; xi. 14, 173 n., 289; xii.
266.
—— Understanding, Essay on (Locke’s), xi. 12, 29, 30, 74, 167, 179,
181, 285, 579; xii. 26.
Humboldt, Fred. Hen. Alex. von, vi. 319.
Humby, Mrs, xii. 122.
Hume, David, i. 138; iii. 144; iv. 9 n., 63, 70, 112, 116 n., 283; vi. 106,
164, 445; vii. 224, 355; x. 130, 144, 249, 250; xi. 1, 14, 15, 64, 70,
100, 108, 129, 173 n., 267, 285, 289, 323, 516.
—— Joseph (H——), vi. 195, 201, 351, 352, 508; vii. 132, 492; xii. 35,
110, 266, 319, 346.
Humorous Lieutenant, The, viii. 353.
Humphrey Clinker (Smollett’s), vi. 224; viii. 117, 410, 510; x. 35; xii.
64.
—— Hardcastle (in Landor’s Imaginary Conversations), x. 245.
Humphreys, Mr (the artist), (? Ozias Humphry), vi. 342; xi. 590.
Hungerford, xii. 8, 13.
—— Stairs, vi. 89.
Huns, The, ix. 267.
Hunt, James Henry Leigh, iv. 353;
also referred to in i. xxx. xxxi., 43, 71, 370, 373–4, 376–9, 415, 417,
424; iii. 120 n., 201, 206, 207; iv. 359, 360; v. 378; vi. 68, 83,
202, 258, 285, 334, 335, 482, 502, 505 n.; vii. 16, 38, 39, 42,
122, 132, 376, 378, 379; viii. 224, 477, 519, 520; ix. 183, 211; x.
227, 407–11, 428; xi. 355–6, 582; xii. 145, 323–5, 328.
—— John, iii. 29.
—— Rev. Dr Philip, ix. 467.
—— Mrs (in Fielding’s Tom Jones), viii. 114.
Hunt’s Rimini, Leigh, x. 407.
Hunter, John, ii. 142; iv. 198; vi. 85; ix. 399.
Hunting-piece, A. Caracci’s, ix. 112.
Huntingdon, ii. 26.
Hurlothrumbo, xi. 499.
Huron, xii. 402.
Husbandry (Jethro Tull’s), vi. 102; vii. 25.
Huss, John, iii. 265; iv. 217.
Hutcheson, Francis, iii. 411; xi. 139.
Hutchinson, Mrs, ix. 38; xii. 37.
Hyde, Edward, Earl of Clarendon, iii. 399.
Hyde Park, ii. 187, 188, 225; viii. 253, 291; ix. 212, 237.
Hyde Park Corner, vii. 69; xii. 3.
Hyder Ally, vii. 13.
Hydriotaphia (Sir Thos. Browne’s), v. 335, 340.
Hymettus, v. 201.
Hymn of Pan (Shelley’s), x. 270.
Hymn to Pan (Chapman’s), v. 303 n.
Hymn to the Pillory, A (Defoe’s), x. 375.
Hypocrite, The (Bickerstaffe’s), viii. 245;
also referred to in vii. 189; viii. 162, 163.
 I.

Iachimo (in Shakespeare’s Cymbeline), i. 106; v. 4; viii. 539; xi. 291,

293.
Iago (in Shakespeare’s Othello), i. 259, 293, 376; iii. 60; iv. 55; v. 51,
115; vii. 137 n., 344; viii. 31, 131, 208, 210, 211, 214, 234, 272, 339,
340, 356, 414, 465, 519, 534; xi. 294, 368, 405–6; xii. 184, 219,
291.
Iarbas (in opera Dido), ix. 171.
Iceland, xii. 24.
Icilius (in Knowles’s Virginius), viii. 457.
Ideal, On the, ix. 429; xi. 223.
Ideologie (De Stutt-Tracey’s), ix. 186.
Idle and Industrious Apprentice (Hogarth), vi. 164; viii. 147.
Idleness (in Spenser), v. 39.
Idler, The (periodical), i. 68; ix. 338.
Ignorance of the Learned, On the, vi. 70;
also referred to in i. 382; xii. 320.
Il Penseroso (Milton’s), v. 295, 371.
Il Torrismondo (Tasso’s), x. 73.
Iliad (Homer’s), i. 138; v. 13, 66, 75; vi. 235; vii. 255; ix. 28; x. 6, 16,
399; xi. 236, 483; xii. 168.
Ilissus, the Elgin, ix. 327, 330, 344.
Illustrations of Philosophical Necessity (Priestley’s), xi. 65.
—— of Vetus, iii. 63, 67, 73, 85, 90.
See also Vetus.
Ilminster, viii. 478.
Imaginary Conversations (Landor’s), x. 231.
Imitation of Nature, On the, xi. 216.
—— On, i. 72.
Immortality, Ode on (Wordsworth’s), iii. 433.
—— in Youth, On the Feeling of, xii. 150.
Imogen (Shakespeare’s Cymbeline), i. 105, 106, 228, 319, 391; v. 4;
vii. 329; viii. 74, 323, 539; x. 116; xi. 291, 451; xii. 196, 277.
Imogine (in Maturin’s Bertram), viii. 306, 307, 352; xi. 303.
Imoinda (in Southerne’s Oroonoko), xi. 301, 303.
Impertinent Barber, Story of (in Arabian Nights), viii. 13.
Incendio del Borgo (Raphael’s), x. 351; xi. 242.
Inchbald, Mrs Elizabeth, ii. 78, 196; iv. 212; v. 146; vii. 41, 301, 303,
339; viii. 123, 127, 128; x. 41; xii. 65.
Incisa (a town), ix. 262.
Incledon, Charles, ii. 226; viii. 248, 329, 330, 451, 453, 459, 470,
532; xi. 374.
Income Bill, The, ii. 217.
Inconsistency of Human Expectations, Thoughts on (Mrs Barbauld),
v. 147.
Inconstant, The (Farquhar’s), i. 154; viii. 48, 89; xi. 366.
Index (in Kenney’s The World), viii. 229.
India, ii. 199; iv. 285, 286; v. 81; vi. 64.
—— Bill, The, ii. 182.
—— House, vii. 183, 382 n.; xii. 362.
Indian Boy, The (referred to in Midsummer Night’s Dream), i. 246.
—— Exiles, The (Holcroft’s), ii. 202.
—— Jugglers, The, vi. 77.
—— The Sooty (in Campbell’s Gertrude of Wyoming), v. 150.
Indiana (Steele’s), viii. 158.
Indians, The (Kotzebue’s), ii. 198, 199.
Indicator, The (newspaper), i. 415; vi. 258; vii. 17, 39.
Indostan, vi. 64.
Inequality of Mankind, On (Rousseau), vii. 430.
Infancy of our Hopes and Fears (a song in Arne’s Artaxerxes), viii.
248.
Infant Christ (Poussin’s), ix. 473.
—— —— Sleeping on a Cross (Guido’s), ix. 35.
—— Hercules (Reynolds’), ix. 400.
—— Samuel (Reynolds’), ix. 400.
Infants of Spain, One of the (Velasquez), vi. 369.
Infelice (in Dekker’s Honest Whore), v. 239.
—— (Sarah Walker), vi. 235.
Inferno, The (Dante), v. 18; vii. 194; ix. 137; x. 62, 63; xii. 12.
Inkle, Thomas, viii. 464.
Inn-keeper’s Daughter, The (Soane’s), viii. 362.
Inner Temple Mask, The (Brown’s), v. 315.
Innocent X. (Velasquez’s), ix. 238.
Inns of Court, The, vii. 68.
Inopus (Sculpture), ix. 165.
Inquiry concerning Freewill (Edwards’s), xi. 65, 66.
Inquiry into the Real and Imaginary Obstructions, etc. (Barry’s), ix.
420.
Inquisition, The, i. 99; iii. 33, 106, 111, 130, 158, 172, 216, 228, 263,
266, 270, 293, 295; iv. 83 n., 93, 320; vi. 379; vii. 128, 136, 244 n.;
ix. 211, 244; x. 276, 301, 316; xi. 341, 443.
Inquisitor, The (Holcroft’s), ii. 163, 170, 172, 181.
Inscription on Old Sarum (Southey’s), iii. 157, 220.
Inscriptions (Southey’s), iii. 238; iv. 202.
Intellectual Superiority, On the Disadvantages of, vi. 279.
—— System (Cudworth’s), iv. 216.
Interesting Facts ... Murat, Macirone, etc., iii. 177, 183.
Interior of an Ale-house (Adrian Brouwer’s), ix. 20.
—— of a Cathedral (Sanadram’s), ix. 20.
—— of a Gothic Ruin (Bouton’s), ix. 124.
Intra (a town), ix. 279.
Inverness, ii. 78.
Invincibles, The (a musical farce), xi. 366.
Invisible Girl, The (a show), vi. 303.
Invitation, The (Liber Amoris), ii. 288.
Io (Correggio’s), ix. 14, 342.
Ionia, x. 12.
Iphigenia (Goethe’s), v. 363.
—— (Reynolds’), vi. 383, 454; vii. 113; ix. 400.
—— in Aulis (Euripides), x. 97, 98, 107.
Ipswich, ii. 171.
Ireland, iii. 187 n., 290, 411, 412, 420, 421; xii. 164.
—— John, ii. 176.
Ireland, Samuel William Henry, vi. 354.
Irene (Godwin’s), x. 391.
—— (Dr Johnson’s), i. 174; vi. 145.
Ireton, Mrs (in Miss Burney’s The Wanderer), x. 44.
Iris (the god), ix. 135.
—— (a Sheffield newspaper), vii. 13.
Irish Eloquence, iv. 318.
—— Melodies (Moore’s), iv. 358.
—— Union, Pamphlet on (Burns), ii. 224.
—— Widow, The (Garrick’s), viii. 316.
Irma, Mademoiselle, xi. 366.
Iron Chest, The (by G. Colman), viii. 342;
also referred to in viii. 240, 420.
—— Man, The, or, Talus (in Spenser), v. 43.
Ironsides (in Cumberland’s The Brothers), ii. 206.
Iroquois, xii. 402.
Irving, Rev. Edward, iv. 222; xii. 275;
also referred to in iv. 246; vi. 385, 431; vii. 129, 225, 322; ix. 186;
xi. 376, 556, 557; xii. 169, 359.
——, Washington, iv. 362 et seq., 367; vi. 385; vii. 311 n.; ix. 283; x.
222, 310.
Isaac Bickerstaff (in The Tatler), i. 7, 9 n., 83; iv. 117; vi. 322; vii. 233
n.; viii. 95, 96, 98, 158, 163, 245, 372.
—— of York (in Scott’s Ivanhoe), viii. 426, 427.
Isaacs, Mr (a singer), viii. 315.
Isabel, Queen, iii. 290 n.
Isabella (a play), xii. 121.
—— (Boccaccio), i. 163, 332; v. 82; vi. 121 n.; vii. 93; x. 68.
—— (in the Fatal Marriage), viii. 199, 210, 223, 391, 397; xi. 303, 383
n., 407.
—— (in Shakespeare’s Measure for Measure), viii. 284.
Isabella, Story of (Ariosto), x. 71.
Isabelle (in Molière’s Tartuffe), xi. 356.
Isabey, Jean Baptiste, xi. 474 n.
Isabinda (in Mrs Centlivre’s The Busybody), viii. 504.
Isaiah, v. 183; xi. 233.
Isis (goddess), x. 18.
—— (river), ix. 69.
Isle of Man, ii. 64; xi. 540.
—— of St Pierre, The, ix. 297.
Isles Borromees, The, ix. 278.
Ismael, iii. 12.
Isola Bella (island), ix. 278.
Isolier (a poem by L. Buonaparte), xi. 236.
Israel, iii. 147.
Israelites, Returning Thanks in the Wilderness (Poussin’s), ix. 51.
Issachar, The Tribe of, x. 186; xii. 256.
Istria, ix. 267.
Italian (Mrs Radcliffe’s), vi. 379; x. 296.
—— Lover, The (by Robert Jephson), viii. 337.
—— Opera, The, viii. 324;
also referred to in viii. 476.
—— Opera in Paris, ix. 174; xi. 371.
—— Novelists, xi. 296.
—— Painters, xi. 187, 462, 547.
—— School of Singing, xi. 428, 501.
Italy, iii. 53, 104, 106, 158, 179, 216, 219, 230 n.; iv. 95; v. 19, 186;
viii. 153; ix. 169, 187 n., 198, 366; x. 12.
—— View in (Wilson’s), xi. 199.
Ithaca, x. 12.
Ithamore (in Marlowe’s Jew of Malta), v. 210.
Ivanhoe (Scott’s), iv. 248; vi. 81; vii. 171 n., 338; viii. 410, 413 n., 422,
423, 424, 425, 426, 427; xii. 66, 329.
Iverdun (a town), ix. 296, 297.
Ivernois, Mademoiselle d’, ix. 153 n.
Ives (Miss), viii. 532.
Ixion embracing the False Juno (Rubens’), ix. 53.
 J.

Jack (in Sheridan’s The Rivals), viii. 508.

Jack and the Bean Stalk, viii. 398.
Jack Bustle (in Leigh’s Where to find a Friend), viii. 260.
Jack Cade (in Shakespeare’s Henry VI.), i. 425; iii. 207.
Jack the Giant-killer, vi. 370, 371, 413; x. 12.
Jack Phantom (in Oulton’s Frightened to Death), viii. 358.
Jack Pointer (in Ups and Downs), xi. 385, 387–8.
Jack-o’-the-Green, xii. 17.
Jack Rugby (in Shakespeare’s Merry Wives), i. 350.
Jackson, John (artist), vi. 420; ix. 426.
—— —— (prize-fighter), xii. 12.
—— Miss, xi. 245.
Jacob, Mr, iv. 308.
Jacob’s Dream, v. 16, 183; vi. 392; xi. 506; xii. 279.
—— —— (a picture), ix. 67.
—— —— (Rembrandt’s), v. 9; vi. 321; vii. 120; ix. 21, 22, 164, 389; xi.
455, 464.
Jacob and Esau (Rembrandt’s), ix. 73.
Jacob and Laban (Claude’s), ix. 13; xi. 190.
—— —— (Glover’s), xi. 245, 249.
Jacobinism, i. 14; x. 218, 233; xi. 418.
Jacobite Relics (Hogg’s), xi. 317, 318.
Jacomo Gentili, v. 234.
Jacques du Noir (in Pocock’s The Ravens), xi. 305.
Jacquot, Georges, ix. 127, 167.
Jael, xi. 321.
Jaffier (in Otway’s Venice Preserved), ii. 59; v. 354, 355; viii. 210,
261, 397, 459; xi. 361, 403, 407; xii. 67.
Jaggernaut, The, vi. 81.
Jago, Richard, v. 122; vii. 72.
Jamaica, iv. 93; xi. 365.
James (King of Scotland), xii. 257.
James I., ii. 206; iii. 282, 393, 394, 395, 405; v. 234, 328; vii. 96; xiii.
49, 95; ix. 355; x. 243; xi. 317, 322.
—— II., iii. 32 n., 112, 117, 240, 284, 285 n., 399, 400, 401, 402; v.
80; vi. 41; vii. 274; x. 363, 364, 366, 367, 368, 371, 373; xi. 272.
—— III., ix. 236, 367.
Jameson (a playwright), viii. 523.
Jamieson, Dr John, xii. 88 n.
Jacques (in Shakespeare’s As You Like It), i. 185; viii. 32, 337, 413; xi.
378, 397.
Jane Shore (Rowe’s), viii. 352;
also referred to in vii. 306; viii. 537; xi. 401.
January and May (Chaucer’s), v. 33; xii. 443.
Janus, vi. 161.
Janus Weathercock (see Wainewright).
Japan, King of, ix. 60.
Japhet, ix. 217.
Jardin des Plantes, The, ix. 160, 206 n.
Jealous Wife, The (by Colman, George, the elder), viii. 316;
also referred to in viii. 163, 164, 505, 532.
Jealousy (Spenser), v. 42.
—— and the Spleen of Party, On the, vii. 365.
Jeanie Deans (Scott’s Heart of Midlothian), iv. 243, 247; vi. 158; vii.
137 n., 342; viii. 413 n.; xi. 381.
Jefferies, Judge (Jeffreys George, Baron Wern), iii. 311; vii. 232.
Jeffrey, Francis, iv. 310;
also referred to in i. 166; ii. 314; v. 110; vi. 441, 520; x. 403, 407,
411, 420; xii. 320.
Jeffrey, James, v. 128; vii. 92.
Jekyll, Joseph, v. 109; x. 213.
Jemmy Dawson, Lines on (Shenstone), v. 119.
—— Jessamy (a picture), iv. 102.
Jena, iii. 99, 112.
Jenkin (in Greene’s George a Greene), v. 294.
Jenkins, Sir Leoline, iii. 399.
—— Mr, xii. 260.
—— Winifred, xii. 64.
J——s Rev. Mr, viii. 406.
Jenkinson, Charles, Earl of Liverpool, iii. 422.
Jenyns, Soame, iv. 381; v. 122.
Jerdan, William, vii. 123, 378; ix. 157; xi. 360.
Jeremiah (Michael Angelo’s), ix. 241, 361, 382; xi. 215.
Jeremy (in Congreve’s Love for Love), viii. 72, 278, 279.
Jerome of Prague, iii. 265; iv. 217.
Jeronymo (Boccaccio’s), i. 332; x. 68.
—— (Kyd’s), v. 294.
Jerry (in Wycherley’s The Plain Dealer), viii. 78.
—— Sneak (Foote’s Mayor of Garratt), ii. 76 n., 77 n., 85, 368; viii.
167, 168, 315, 317, 318, 392, 400; xi. 368.
Jerusalem Delivered, The (Tasso’s), x. 70, 71, 73.
Jessica (Shakespeare’s Merchant of Venice), vi. 279.
Jessy (Burns), v. 140.
Jesuits, The, iii. 106, 293; xii. 172.
Jesus College, Oxford, iii. 399.
Jew and the Doctor, The (Dibdin’s), ii. 215, 222.
—— of Malta, The (Marlowe’s), v. 209, 210.
Jewry, v. 29, 32; x. 76.
Jews, Emancipation of the, xii. 461.
—— out of Egypt, The Deliverance of the (in the Bible), v. 183.
Jews at Rome, ix. 233.
Jews’ Letters, The (Abbé Guenée), xii. 169.
Joachim, King, iii. 179.
—— Murat, Interesting Facts relating to the Fall and Death of, by
Francis Macirone, iii. 177.
Joan of Arc, vi. 363.
—— —— (Southey’s), i. 428; iii. 109, 113, 114, 157, 177, 205, 211, 225,
258; iv. 266; v. 164.
Joaz (in Racine’s Athalie), x. 106.
Job, the Book of, v. 17, 183; vi. 392; xi. 506.
—— Commentaries upon (Caryl’s), vii. 317.
—— (prints by Barry), ix. 421.
—— (Salvator’s), x. 297.
—— and his Friends (Bird’s), xi. 188, 244.
Jockey Club, The, xii. 356.