The 1790 US Census lists no slaves owned by Andrew and John Caldwell of Drumore Township, Lancaster County, Pennsylvania, although the vast majority of slaves owned in Lancaster County were owned by Scots-Irish. I am not at all surprised, although the Caldwells had the largest farm in Drumore Township, 400 acres. The Caldwells grew corn and wheat, not the more labor intensive tobacco or indigo. Slavery had never taken deep root in the bread basket middle colonies of Pennsylvania, Delaware and New Jersey as it had in the tobacco and pine tar colonies of Maryland, Virginia, the Carolinas, and Georgia. The Caldwells were elders in their Presbyterian Church, which was then opposed to slavery, as was the Church of Scotland.

The oldest brother of Andrew and James was the Rev. David Caldwell (1725-1824), residing in what is now Greensboro, North Carolina. In 1790 and 1820 US census, he is listed as owning resepctively 8 and 9 slaves. At the time of his death, 1824, his last will and testament did not grant his slaves their freedom, and they passed into ownership of his surviving wife, Rachel Craighead Caldwell. Had they been manumitted, North Carolina statutes would have required that they leave the State immediately.

In 1788, as a preliminary step to establishment of the General Assembly of the Presbyterian Church of the United States, the Synod of the Carolinas was established, which included Rev. David Caldwell and others among the leadership. In 1789, the Synod enjoined heads of families to provide religious instruction of slaves and teaching them to read the Bible. (Louise Irby Trenholme, Ratification of Federal Constitution In North Carolina, AMS Press, Inc., New York, 1967.)

The Synod of North Carolina was organized at Alamance Church on October 7, 1813. The first pastor, Dr. David Caldwell, served as the first Moderator of the Synod of the Carolinas and served as the host pastor when the Synod of North Carolina met at Alamance Church. This was the precursor to the Presbyterian Church of the United States. This event occurred at a time when the United States was engaged in debate over whether or not slavery should be permitted in territories seeking admission as states. In 1818 the General Assembly declared in an unanimously adopted report, "We consider the voluntary enslaving of one part of the human race by another...utterly inconsistent with the law of God...and...totally irreconcilable with the spirit and principles of the Gospel of Christ...It is manifestly the duty of all Christians who enjoy the light of the present day...as speedily as possible to efface this blot on our holy religion, and to obtain the complete abolition of slavery throughout Christendom, and if possible, through the world." Freely admitting the dangers of immediate emancipation, the report exhorted Presbyterians to increase their exertions for a "total abolition of slavery," and cautioned against the danger of the demand for delay being used as a "cover for the love or practice of slavery, or a pretence for not using efforts that are lawful and practicable to extinguish the evil. (Lewis G. Vander Velde, The Presbyterian Churches and the Federal Union, Harvard University Press, Cambridge, 1932, p. 25.)

In 1825, the Assembly commended the increasing attention of the Presbyterian Church to the religious instruction of the slaves: "No more honored name can be conferred on a minister of Jesus Christ than that of Apostle to the American slaves..."(Id.)

Following Rev. David Caldwell's death in 1824, the Presbyterian Church congregations became increasingly divided over the issue of slavery. (Lewis G. Vander Velde, The Presbyterian Churches and the Federal Union, supra, p. 32; Edmund Moore, Robert J. Breckinridge and the Slavery Aspect of the Presbyterian Schism of 1837, Chicago, 1935; Presbyterian Church in the U.S.A., Synod of Kentucky, An Address to the Presbyterians of Kentucky, proposing a Plan for the Instruction and Emancipation of Their Slaves, by a Committee of the Synod of Kentucky, Cincinnati, Taylor and Tracy, 1835; Lewis George Vander Velde, The Presbyterian Churches and the Federal Union, Cambridge, Harvard University Press, 1932.) A resolution before the Presbyterian Assembly in 1835 stated that the Church should take no position on such a divisive question. G.F. Johnson, Ante-Bellum North Carolina, A Social History, supra, p.465.

rev. David Caldwell's views about slavery are unknown. It was not uncommon for prominent slave owners, such as George Washington, James Madison, and Thomas Jefferson, to own slaves and yet denounce the institution of slavery. (Paul Johnson, The Birth of the Modern, supra, pp. 303-305.)

In 1830-1831, North Carolina legislature voted to prohibit teaching slaves how to read. In 1835 the North Carolina Constitutional Convention of 1835 voted to abolish "free Negro" suffrage." (See generally, Thomas D. Morris, Southern Slavery and the Law, 1619-1860, University of North Carolina Press, 1996.) Among reasons for the increased hostility towards African-Americans may have been the fears attendant to a greatly increasing number of slaves between 1790 and 1830 and occasional violent rebellions where whites were slain. The invention of the cotton gin in 1793 coupled with increased migration into the territory west of the Alleghenies had increased production of cotton and the demand for slave labor.

I have no information whether David Caldwell had both white and African-American congregations. His son, Samuel Craighead Caldwell, had both. Samuel Craighead Caldwell set up Sunday schools at almost every church in Mecklenburg "at which Black people are taught to read." (Letter of Samuel C. Caldwell, September 22, 1818, reprinted in Religious Intellingencer, Nov. 14, 1818, p. 377, and Ernest Thmpson, Presbyterians in the South, Vol. 1, p. 206.)

Prior to the Civil War, the Presbyterian African-American typically had the same church, pastor and teacher that his master and "white brother" had. The movement toward separate churches and pastors began after the War.

In Mark Twain’s Autobiography, he wrote:

"In my school-boy days I had no aversion to slavery. I was not aware that there was anything wrong about it. No one arraigned it in my hearing; the local papers said nothing against it; the local pulpit taught us that God approved it, that it was a holy thing, and that doubter need only look in the Bible if he wished to settle his mind -- and then the texts were read aloud to us to make the matter sure; if the slaves themselves had an aversion to slavery, they were wise and said nothing. In Hannibal we seldom saw a slave misused; on the farm, never.

Among the surviving children and grandchildren of Rev. David Caldwell, several were slave owners, mostly in the Charlotte-Mecklenburg area, but their main interest was not growing crops, but serving as ministers, lawyers, and physicians.

Greensboro, North Carolina lies at the heart of the Underground Railroad and North Carolina political movement in opposition to slavery. The Greensborough Patriot seems to have been the unofficial organ of the Manumission Society, an anti-slavery organization founded in 1816 in New Garden, Guilford Co, and which in a short time had 40 branches. The Underground Railroad was first used in North Carolina about 1818. In that year, Vestal Coffin set up the first depot in the woods behind what is now Guilford College. Levi Coffin, his cousin, was the reputed leader of the national organization. (See Levi Coffin, 1798-1877, Reminiscences of Levi Coffin, the Reputed President of the Underground Railroad, New York, AMS Press, 1971.)

I have no proof that David Caldwell ever acted as a secret agent helping feed, clothe, and transport slaves to the north. Recent excavations revealed a tunnel at the site of his Log College that might have served as temporary shelter. The woods on his farm would have easily served as a depot and concealed any refugees awaiting transportation north. His farm lay near the principal path by which people traveled north into Pennsylvania and David would have been known and trusted by many Quaker abolitionists in that state. One of David's close friends in Pennsylvania was a Quaker and abolitionist, Benjamin Rush. David’s slaves could have brought the fugitives food while the fugitives stayed overnight in the woods on his farm. Their trips into the woods would not create suspicion because it was common for farmers to let their hogs run loose during the day and round them up at night. The likelihood that the local sheriff would search David’s farm would be negligible even if there was an informant. David’s prestige and political clout were too great.

Since David Caldwell was not a large plantation owner growing crops for export, but what I would affectionately characterize as a Piedmont pea-picker growing only for consumption on his farm. He had a minimal if any economic stake in preserving slavery and his congregation of small farmers were predisposed to avenge perceived injustices attributed to large plantation owners.

Weighing against this speculation is the fact that historical papers indicate that the only depot in Greensboro was located "in the woods behind Guilford College."

An outspoken local advocate of the abolitionist movement was a Greensboro resident and Quaker, William Swaim, 1802-1835. (See generally, Ethel Stephens Arnett, William Swaim: Fighting Editor; the Story of O. Henry’s Grandfather, Greensboro, North Carolina, Piedmont Press, 1963.) His publishng company eventually published David Caldwell’s biography in 1842.

David’s son, Samuel Craighead Caldwell, listed in the 1820 U.S. Census as the owner of 17 slaves, was known to have criticized slavery as an unfortunate necessity that gradually must be eliminated.

The Rev. David Caldwell was succeeed at the Alamance Presbyterian Church by Rev. Samuel Caruthers. Rev. Caruthers served as pastor of the Alamance Presbyterian Church from 1821 to 1861, and is believed to have had his employment terminated because of his opposition to slavery. He avoided all discussion in his biography of David Caldwell about David’s attitudes towards slavery and whether David ever had an African-American congregation.

As a successor pastor to David Caldwell, Rev. Caruthers possibly may have himself been a participant in the Underground Railroad. He wrote a book advocating abolition of slavery which he never published. When the Underground Railroad was established, he would have been only age 26, idealistic and deferential to Rev. Caldwell.

The national assembly of the Presbyterian church made several formal declarations against slavery between 1787 and 1836, culminating in the 1837-1838 schism in which the southern congregations formed their own southern branch, distinct from the northern organization. Today these branches have reunited, and are known as the Presbyterian Church ( U.S.A.)

David Caldwell’s grandson, Rev. Cyrus K. Caldwell (1821-1876), son of Samuel Craighead Caldwell, served as the third pastor of Buffalo Church, 1847-1859. He then was pastor of a church in Pittsboro, North Carolina, from 1860 to 1866. Later he served as pastor at the Denmark Church in Tennessee until his death on March 28, 1876. He is buried in Jackson, Tennessee.

Rev. Cyrus K. Caldwell played a major role in establishing the southern branch of the Presbyterian Church in 1861.

As Chairman of the Committee on relations of the Orange Presbytery to the General Assembly of the Presbyterian Church in the United States, Rev. Cyrus K. Caldwell, made the following report, which was accepted and adopted at the One Hundred and Eighty-Third Session of Orange Presbytery, held at Oakland Church, Johnston County, North Carolina, October 1861:

"The Committee appointed to report what action Presbytery ought to take in regard to our relations to the General Assembly of the Presbyterian Church in the United States, and relative to the formation of a new Assembly in the Confederate States, respectfully submit the following:

"This Presbytery, at its last meeting, resolved to send to all the Presbyteries in the Confederate States an invitation to meet in Convention in Augusta, Georgia, on the 4th day of December, 1861, with a view to an early organization of a General Assembly separate from the General Assembly in the United States.

"Since that meeting, it has become evident to this Presbytery that it is the wish of a majority of the Presbyteries in the Confederate States to organize a General Assembly instead of a Convention; and as this Presbytery gives its earnest sympathy to this movement, and desires to put itself in a position to co-operate with them, this body has fully determined to take the position set forth in the appended resolutions, for the following reasons, viz.:

"1. We regard the action of the Assembly in adopting a series of resolutions requiring us to sustain, uphold and encourage the Federal Government, as unconstitutional, oppressive and schismatic.

2. The uncharitable and even hostile disposition manifested in the late Assembly towards the people and government of the Confederate States, in our opinion, precludes the possibility of maintaining friendly and fraternal intercourse.

"3. The cordial and undivided sympathy of our Ministers and Churches is with the Government and interests of the Confederate States.

"For these reasons, be it

"Resolved, 1. That the Presbytery of Orange, repudiating all desire of reform in anything peculiarly Presbyterian, in the fear of God and under the guidance of his most wise and holy Providence does hereby renounce the jurisdiction of the General Assembly of the Presbyterian Church in the United States of America.

"Resolved, 2. That we, in this act disclaim any intention of dissolving our connection with the Synod of North Carolina or any of the Synods or Presbyteries in the Confederate States.

"Resolved, 3. That we do now set forth and declare our continued adherence, as heretofore, to the Confession of Faith, Catechisms, Form of Government, Book of Discipline and Directory for Worship in the Presbyterian Church in the United States of America, with the single change of substituting the words "Confederate States" for "United States."

"Resolved, 4. That Commissioners be appointed to meet and co-operate with Commissioners from other Presbyteries of the same faith and purpose, in organizing a General Assembly in the city of Augusta, Georgia, on the 4th day of December, 1861. And we do unite with the Atlanta Convention in requesting the Rev. B. M. Palmer, D. D., of New Orleans to preach the opening sermon and to preside at the organization, and that the Rev. Joseph R. Wilson, D. D., of Augusta, be his alternate; and we do also request Rev. J. H. Gray, D. D., and Rev. J. N. Waddel, D. D., of the Presbytery of Memphis, and Dr. Joseph H. Jones, of Augusta, Georgia, Ruling Elder, to meet on the evening previous at the same place and act as a Committee of Commissions.

"Resolved, 5. That in renouncing the authority of the old Assembly this Presbytery does not thereby disown its claims on Princeton Seminary to the Funds of the Female Scholarship of Orange Presbytery, or upon the General Assembly to its just proportion of the property of the Boards."

"Before taking the vote on the act of separation from the General Assembly, Rev. A. G. Hughes led the Presbytery in prayer.

"The Committee appointed to prepare a narrative on the State-- of Religion made a report, which was accepted, adopted and ordered to be forwarded to the Synod of North Carolina.

"The following Commissioners were elected to meet Commissioners from other Presbyteries in the Confederate States, at Augusta, Georgia, on the 4th day of December, 1861, for the purpose of forming a new General Assembly.

"Ministers: P. H. Dalton, with Jacob Doll, alternate.
" " Drury Lacy, D. D.," "C. K. Caldwell."

"Ruling Elders: J. H. Lindsay, with A. Hargrave, alternates: "Chas. Phillips," "John Bullock."

"The Committee on the examination of Candidates on Physical Sciences, report that they have examined Mr. H. G. Hill on those subjects, as far as time would permit, and recommend that his examination be sustained as a part of trial. This report was accepted and adopted.

"Presbytery then adjourned, with singing, prayer and the apostolic benediction, to meet in Raleigh, at the call of the Moderator, during the sessions of Synod."

The General Assembly of the southern branch of the Presbyterian Church abstained from taking a formal position for or against slavery.

Rev. David Caldwell had another grandson, David Thomas Caldwell (1799-1861), the oldest son born to the Rev. Samuel Craighead Caldwell and his first wife, Abigail Bain Alexander, in 1799, just three years after Rev. Caldwell was called to minister to the Hopewell and Sugar Creek Presbyterian Communities of Mecklenburg County. David Thomas Caldwell had six brothers, five of whom became ministers, one a lawyer, and two sisters. David Thomas Caldwell received his early education from his father at the classical school at Sugaw Creek. He attended and obtained an A.M. Degree from the University of North Carolina in Chapel Hill. He obtained a M.D. from the State University of Pennsylvania circa 1820, studying under Dr. McKenzie, and served as one of Mecklenburg County's few doctors. He became a trustee of Davidson College and educated his sons there. By marriage to , Harriet Elizabeth Davidson (1806-45), he acquired the deed to the Rosedale Plantation, listed in the National Register of Historic Places. If we use a threshold of thirty slaves to distinguish a plantation from a farm, he would be the first Caldwell classified as a plantation owner. The U.S. Census of 1850 shows that there were seventeen planters in Mecklenburg County with thirty or more slaves, including Dr. David Thomas Caldwell. (Chalmers Gaston Davidson, The Plantation World Around Mecklenburg, supra, p. 19.) (c) 2002 David Andrew Caldwell