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‘A Holy Experiment’
William Penn in Pennsylvania by Dr. Paul A. W. Wallace and James P. O’Brian
1995, Pennsylvania Historical and Museum Commission, 4 pages, Historic Pennsylvania Leaflet no. 26
And…
The Amish in American Culture, edited by Donald H. Kent and William A. Hunter
1972, Pennsylvania Historical and Museum Commission, 4 pages, Historical Pennsylvania Leaflet No. 12
These fine leaflets available for purchase in many local museums in Pennsylvania, sketch the intent of Plantation Pennsylvania clearly. William Penn’s vison was one of unparalleled human domestication in an agrarian setting. This ideal of productive passivity is still alive in the Amish culture in its 16 communities around the nation, most notably in their “Pennsylvania Dutch” communities in South Eastern Pennsylvania. Below is a quote that preserves the intent of William Penn and his sons:
“The Amish are not ignorant of world events. They pay their taxes gladly, ask little of the government, and want to be left alone to ‘work out their salvation with fear and trembling.’”
One sees a very practical relationship to government, which traces the Amish and provides protection, making their godly life possible. This was the system from the beginning, with the wampum illustration of a naked Indian figure and a cloaked and hatted European, holding hand in concord. It was a fact that Pennsylvania was unarmed and depended entirely on Delaware Indians, a predominantly Caucasian tribal network, to provide protection against European Americans, other tribes, and to serve as slave catchers. Michael Hoffman, demonstrates definitively in his book They Were White and They Were Slaves, that the non-violent Pennsylvania Dutch Congregationalists were cruel to servants who had children, breaking up parent and child as a matter of course. Mitterberger in 1754 points out that English officials were used to jail, traffic and beat servants, and Peter Williamson, having survived the French and Indian War in the same period, recounts a speech given by a loyal Delaware chief admonishing the Quaker elders to arm their slave men or face extermination.
William Penn, for his part, was a master of manipulation, obtaining a deed from the Iroquois Nation to the lands of their recently decimated cousins, the Caucasian Susquehanna Indians in 1700, who had been decimated in their wars with Virginia, Maryland and the Iroquois and would be wiped out halfway through that century. In 1701, Penn wrote a Charter of Privileges establishing high level of self-governance with less dependence on English officials back in London to make rulings on internal provincial affairs.
Penn even invented the tomahawk, improving on the various trade hatchets and indigenous war axes to develop a trade item with both ritual and martial utility, portability and intrinsic value unsurpassed by no other European trade good other than the gun.
Penn’s passive experiment was a competing vision to Oglethorpe’s martial experiment in Georgia and would be far more successful, in that Penn’s model focused on European slavery and tolerated limited African slavery, while Oglethorpe’s was opposed to European and African slavery, based on the reality that European Americans could not thrive as free yeoman where African slavery existed to squeeze them out of the economy.
In this book, America Spartacus, focused on servile unrest in the American Plantations, Penn’s diligent creation stands out as the perfect recipe for massive, passive enslavement of the many by the few. Indeed, Mitterberger claims that German slaves did not even dream of escaping under these conditions, as there was no sympathetic free population to flee to.
The proper place to do an intensive study of Plantation Pennsylvania is in the 13th Tribe, our examination of Congregationalist plantations and the relationship of Indian tribes to these, and in the final volume, for Pennsylvania kept alive large scale European American servitude longer than any other Plantation, using the earliest gambit of employing Indians as the military and police arm of the colony, and, due to the eventual relatively high level of humane treatment of slaves in Pennsylvania in the 1800s, would leave the false impression that forced European American labor in the American Plantations had always been less lethal and degrading than forced African American labor.
Penn only visited Pennsylvania from 1682 to 84 and then again from 1699 to 1701, marking him as one of the earliest and most successful social engineers and mercantilists in history, paving the way for the globalist billionaires and parasitic NGOs of today who have more influence on mass migrations of humans than any government, and are inoculated from charges of human trafficking due to their claims of good works, even as Penn is regarded as a pioneer in religious tolerance to such a degree that his facilitation of the greatest slave market in European flesh under color of piety is all but forgotten. Indeed, “white slave” records in Pennsylvania have been mostly destroyed, and it was Penn’s “Holy Experiment” and his pioneering twist of cruel reality into social palatability, which bequeathed us the deceptive and anachronistic term Indentured Servitude as a means of coloring human bondage in the guise of economic opportunity. The modern reader must not lose sight of the fact that Penn’s trade model between Europe and the Indian nations, with its focus on rum and guns is the obvious model for our current War on Drugs and that the penitentiaries that house the captive soldiers and bystanders rounded up in this war, have one institutional model, the Quaker House of Penitence, where unruly slaves were spiritually broken in solitary confinement.
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