converts to the cause. One who berated him for negro-stealing was
adroitly induced to meet a newly arrived passenger and listen to
his pathetic story. At the psychological moment the objector was
skillfully led to hand the fugitive a dollar to assist him in
reaching a place of safety. Coffin then explained to this
benevolent non-abolitionist the nature of his act, assuring him
that he was liable to heavy damages therefor. The reply was in
this case more forcible than elegant: "Damn it! You've got me!"
This conversion he publicly proclaimed for the sake of its
influence upon others. Many were the instances in which those of
supposed pro-slavery convictions were brought face to face with
an actual case of the threatened reenslavement of a human being
escaping from bondage and were, to their own surprise, overcome
by the natural, humane sentiment which asserted itself. For
example, a Cincinnati merchant, who at the time was supposed to
be assisting one of his Southern customers to recover an escaped
fugitive, was confronted at his own home by the poor half-starved
victim. Yielding to the impulse of compassion, he gave the slave
food and personal assistance and directed the destitute creature
to a place of refuge.

The division in the Quaker meeting in Indiana with which Levi
Coffin was intimately associated may serve to exemplify a
corresponding attitude in other churches on the question of
slavery. The Quakers availed themselves of the first great anti-
slavery movement to rid themselves completely of the burden.
Their Society itself became an anti-slavery organization. Yet
even so the Friends had differences of opinion as to fit methods
of action. Not only did many of them disapprove of rendering aid
to fugitives but they also objected to the use of the