Quaker meetings were often divided on how to respond to slavery; outspoken Quaker abolitionists were sometimes sharply criticized by other Quakers. Nevertheless, there were local successes for Quaker antislavery in the United States during the late eighteenth and early nineteenth century. For example, the Pennsylvania Abolition Society, first founded in 1775, consisted primarily of Quakers; seven of the ten original white members were Quakers and 17 of the 24 who attended the four meetings held by the Society were Quakers. Throughout the nineteenth century, Quakers increasingly became associated with antislavery activism and antislavery literature: not least through the work of abolitionist Quaker poet John Greenleaf Whittier. Quakers were also prominently involved with the Underground Railroad. For example, Levi Coffin started helping runaway slaves as a child in North Carolina. Later in his life, Coffin moved to the Ohio-Indiana area, where he became known as the President of the Underground Railroad. Elias Hicks penned the 'Observations on the Slavery of the Africans' in 1811 (2nd ed. 1814), urging the boycott of the products of slave labor. Many families assisted slaves in their travels through the Underground Railroad. Henry Stubbs and his sons helped runaway slaves get across Indiana. The Bundy family operated a station that transported groups of slaves from Belmont to Salem, Ohio. Quaker antislavery activism could come at some social cost. In the nineteenth-century United States, some Quakers were persecuted by slave owners and were forced to move to the west of the country in an attempt to avoid persecution. Nevertheless, in the main, Quakers have been noted and, very often, praised for their early and continued antislavery activity. Mormonism Mormon scripture simultaneously denounces both slavery and abolitionism in general, teaching that it is not right for men to be in bondage to each other, but it also teaches that one should not interfere with the slaves of others. However, Joseph Smith, the founder of Mormonism, taught that the enslavement of black Africans was required because he believed that they were still under the Curse of Cain and the Curse of Ham and he also warned those who were trying to free the slaves that they were going against the decrees of God. While these justifications were common in America at the time, Mormons canonized several scriptures giving credence to the pro-slavery interpretation of the Curse of Ham and received scriptures teaching against interfering with the slaves of others.