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The Education Of The Negro Prior To 1861
Appendix - Documents
by Woodson, Carter Godwin
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The following resolutions on the subject treated in this part
(the instruction of Negroes) are from the works of Dr. Cotton
Mather.--Bishop William Meade.
1st. I would always remember, that my servants are in some sense my
children, and by taking care that they want nothing which may be good
for them, I would make them as my children; and so far as the methods
of instituting piety into the mind which I use with my children,
may be properly and prudently used with my servants, they shall be
partakers in them--Nor will I leave them ignorant of anything, wherein
I may instruct them to be useful to their generation.
2d. I will see that my servants be furnished with bibles and be able
and careful to read the lively oracles. I will put bibles and other
good and proper books into their hands; will allow them time to read
and assure myself that they do not misspend this time--If I can
discern any wicked books in their hands, I will take away those
pestilential instruments of wickedness.
3d. I will have my servants present at the religious exercises of my
family; and will drop, either in the exhortations, in the prayers or
daily sacrifices of the family such pages as may have a tendency to
quicken a sense of religion in them.
4th. The article of catechising, as far as the age or state of the
servants will permit it to be done with decency, shall extend to them
also,--And they shall be concerned in the conferences in which I may
be engaged with my family, in the repetition of the public sermons. If
any of them when they come to me shall not have learned the catechism,
I will take care that they do it, and will give them a reward when
they have accomplished it.
5th. I will be very inquisitive and solicitous about the company
chosen by my servants; and with all possible earnestness will rescue
them from the snares of evil company, and forbid their being the
companions of fools.
6th. Such of my servants as may be capable of the task, I will employ
to teach lessons of piety to my children, and will recompense them for
so doing. But I would, by a particular artifice, contrive them to be
such lessons, as may be for their own edification too.
7th. I will sometimes call my servants alone; talk to them about the
state of their souls; tell them to close with their only servant,
charge them to do well and "lay hold on eternal life," and show them
very particularly how they may render all they do for me a service to
the glorious Lord; how they may do all from a principle of obedience
to him, and become entitled to the "reward of the heavenly
inheritance."
To those resolutions did I add the following pages as an appendix:
Age is nearly sufficient, with some masters to obliterate every letter
and action in the history of a meritorious life, and old services are
generally buried under the ruins of an old carcase. It is a barbarous
inhumanity in men towards their servants, to account their small
failings as crimes, without allowing their past services to have been
virtues; gracious God, keep thy servants from such base ingratitude!
But then O servants, if you would obtain "the reward of inheritance,"
each of you should set yourself to enquire "how shall I approve myself
such a servant, that the Lord may bless the house of my master, the
more for my being in it?" Certainly there are many ways by which
servants may become blessings. Let your studies with your continual
prayers for the welfare of the family to which you belong: and the
example of your sober carriage render you such. If you will but
remember four words and attempt all that is comprised in them,
Obedience, Honesty, Industry, and Piety, you will be the blessings and
Josephs of the families in which you live. Let these four words be
distinctly and frequently recollected; and cheerfully perform all your
business from this consideration--that it is obedience to heaven, and
from thence will leave a recompense. It was the observation even of a
pagan, "That a master may receive a benefit from a servant"; and "what
is done with the affection of a friend, ceases to be the act of a mere
servant." Even the maid-servants of a house may render a great service
to it, by instructing the infants and instilling into their minds the
lessons of goodness.--In the Appendix of Rev. Thomas Bacon's "Sermons
Addressed to Masters and Servants".
EDIT DU ROI
Concernant les Esclaves Négres des Colonies, qui seront amenés, ou
envoyés en France. Donné à Paris au mois d'Octobre 1716.
I. Nous avons connu la nécessité qu'il y a d'y soutenir l'exécution
de l'édit du mars 1685, qui en maintenant la discipline de l'Eglise
Catholique, Apostolique et Romaine, pourvoit à ce qui concerne l'état
et la qualité des Esclaves Nègres, qu'on entretient dans lesdites
colonies pour la culture des terres; et comme nous avons été informés
que plusieurs habitans de nos Isles de l'Amérique désirent envoyer
en France quelques-uns de leur Esclaves pour les confirmer dans les
Instructions et dans les Exercices de notre Religion, et pour leur
faire apprendre en même tems quelque Art et Métier dont les colonies
recevroient beaucoup d'utilité par le retour de ces Esclaves; mais que
les habitans craignaient que les Esclaves ne pretendent être libres en
arrivant en France, ce qui pourroit causer auxdits habitans une perte
considérable, et les détourner d'un objet aussi pieux et aussi utile.
* * * * *
II. Si quelques-uns des habitans de nos colonies, ou officiers
employés sur l'Etat desdites colonies, veulent amener en France avec
eux des Esclaves Nègres, de l'un & de l'autre sexe, en qualité de
domestique ou autrement pour les fortifier davantage dans notre
Religion, tant par les instructions qu'ils recevront, que par
l'exemple de nos autre sujets, et pour leur faire apprendre en même
tems quelque Art et Métier, dont les colonies puissent retirer de
l'utilité, par le retour de ces Esclaves, lesdits propriétaires
seront tenus d'en obtenir la permission des Gouverneurs Généraux, ou
Commandans dans chaque Isle, laquelle permission contiendra le nom du
propriétaire, celui des Esclaves, leur age & leur signalement.--Code
Noir ou Recueil d'édits, declarations, et arrêts concernant des
Esclaves Nègres Discipline el le commerce des Esclaves Nègres des
isles françaises de l'Amérique (in Recueil de règlemens, edits,
declarations, et arrêts concernant le commerce, l'administration de
la justice et la police des colonies françaises de l'Amérique et les
Engages avec le Code Noir et l'addition audit Code) (Jefferson's
copy). A Paris chez les Libraires Associés, 1745.
A PROPOSITION FOR ENCOURAGING THE CHRISTIAN EDUCATION OF INDIAN,
NEGRO, AND MULATTO CHILDREN AT LAMBETH, VIRGINIA, 1724
"It being a duty of Christianity very much neglected by masters and
mistresses of this country (America) to endeavor the good instruction
and education of their heathen slaves in the Christian faith,--the
said duty being likewise earnestly recommended by his Majesty's
instructions,--for the facilitating thereof among the young slaves
that are born among us; it is, therefore, humbly proposed that every
Indian, Negro, or mulatto child that shall be baptized and afterward
brought to church and publicly catechized by the minister in church,
and shall, before the fourteenth year of his or her age, give a
distinct account of the Creed, the Lord's Prayer and Ten Commandments,
and whose master or mistress shall receive a certificate from the
minister that he or she hath so done, such Indian, Negro or mulatto
child shall be exempted from paying all levies till the age of
eighteen years."--Bishop William Meade's "Old Churches, Ministers, and
Families of Virginia", vol. i., p. 265.
PASTORAL LETTER OF BISHOP GIBSON OF LONDON
To the Masters and Mistresses of Families in the English Plantations
abroad; exhorting them to encourage and promote the instruction of
their Negroes in the Christian Faith. (About 1727.)
The care of the Plantations abroad being committed to the Bishop of
London as to Religious Affairs; I have thought it my duty to make
particular Inquiries into the State of Religion in those Parts, and to
learn among other Things, what numbers of slaves are employed within
the several Governments, and what Means are used for their Instruction
in the Christian Faith: I find the Numbers are prodigiously great; and
am not a little troubled to observe how small a Progress has been made
in a Christian country, towards the delivering those poor Creatures
from the Pagan Darkness and Superstition in which they were bred,
and the making them Partakers in the Light of the Gospel, and the
Blessings and Benefits belonging to it. And what is yet more to be
lamented, I find there has not only been very little Progress made
in the work but that all Attempts toward it have been by too many
industriously discouraged and hindered; partly by magnifying the
Difficulties of the Work beyond what they really are; and partly by
mistaken Suggestions of the Change which Baptism would make in the
Condition of the Negroes, to the Loss and Disadvantage of their
Masters.
As to the Difficulties; it may be pleaded, That the Negroes are grown
Persons when they come over, and that having been accustomed to the
Pagan Rites and Idolatries of their own Country, they are prejudiced
against all other Religions, and more particularly against the
Christian, as forbidding all that Licentiousness which is usually
practiced among the Heathens.... But a farther Difficulty is that they
are utter Strangers to our Language, and we to theirs; and the Gift of
Tongues being now ceased, there is no Means left of instructing them
in the Doctrines of the Christian Religion. And this, I own is a real
Difficulty, as long as it continues, and as far as it reaches. But, if
I am rightly informed, many of the Negroes, who are grown Persons when
they come over, do of themselves obtain so much of our Language, as
enables them to understand, and to be understood, in Things which
concern the ordinary Business of Life, and they who can go so far of
their own Accord, might doubtless be carried much farther, if proper
Methods and Endeavors were used to bring them to a competent Knowledge
of our Language, with a pious view to instructing them in the
Doctrines of our Religion. At least, some of them, who are more
capable and more serious than the rest, might be easily instructed
both in our Language and Religion, and then be made use of to convey
Instruction to the rest in their own Language. And this, one would
hope, may be done with great Ease, wherever there is a hearty and
sincere Zeal of the Work.
But what Difficulties there may be in instructing those who are
grown-up before they are brought over; there are not the like
Difficulties in the Case of their Children, who are born and bred in
our Plantations, who have never been accustomed to Pagan Rites and
Superstitions, and who may easily be trained up, like all other
Children, to any Language whatsoever, and particularly to our own; if
the making them good Christians be sincerely the Desire and
Intention of those, who have Property in them, and Government over
them.--Dalcho's "An Historical Account of the Protestant Episcopal
Church in South Carolina", pp. 104-106.
ANOTHER PASTORAL LETTER OF BISHOP GIBSON OF LONDON
To the Missionaries in the English Plantations (about 1727).
DEAR BROTHER,
Having understood by many Letters from the Plantations, and by the
Accounts of Persons who have come from thence, that very little
progress hath hitherto been made in the conversion of the Negroes to
the Christian Faith; I have thought it proper for me to lay before
Masters and Mistresses the Obligations they are under, and to promote
and encourage that pious and necessary Work....
As to those Ministers who have Negroes of their own; I cannot but
esteem it their indispensable Duty to use their best Endeavors to
instruct them in the Christian Religion, in order to their being
baptised; both because such Negroes are their proper and immediate
Care, and because it is in vain to hope that other Masters and
Mistresses will exert themselves in this Work, if they see it wholly
neglected, or but coldly pursued, in the Families of the Clergy ...
I would also hope that the Schoolmasters in the several Parishes,
part of whose Business it is to instruct Youth in the Principles of
Christianity, might contribute somewhat towards the carrying on of
this Work; by being ready to bestow upon it some of their Leisure
Time, and especially on the Lord's Day, when both they and the Negroes
are most at liberty and the Clergy are taken up with the public Duties
of their Function.--Dalcho's "An Historical Account of the Protestant
Episcopal Account of the Protestant Episcopal Church in South
Carolina", pages 112-114.
AN EXTRACT FROM A SERMON PREACHED BY BISHOP SECKER OF LONDON IN 1741
"The next Object of the Society's Concern, were the poor Negroes.
These unhappy Wretches learn in their Native Country, the grossest
Idolatry, and the most savage Dispositions: and then are sold to the
best Purchaser: sometimes by their Enemies, who would else put them
to Death; sometimes by the nearest Friends, who are either unable or
unwilling to maintain them. Their Condition in our Colonies, though it
cannot well be worse than it would have been at Home, is yet nearly as
hard as possible: their Servitude most laborious, their Punishments
most severe. And thus many thousands of them spend their whole
Days, one Generation after another, undergoing with reluctant Minds
continual Toil in this World, and comforted with no Hopes of Reward
in a better. For it is not to be expected that Masters, too commonly
negligent of Christianity themselves, will take much Pains to teach it
their slaves; whom even the better Part of them are in a great Measure
habituated to consider, as they do their Cattle, merely with a view
to the Profit arising from them. Not a few, therefore, have openly
opposed their Instruction, from an Imagination now indeed proved and
acknowledged to be groundless, that Baptism would entitle them to
Freedom. Others by obliging them to work on Sundays to provide
themselves Necessaries, leave them neither Time to learn Religion, nor
any Prospect of being able to subsist, if once the Duty of resting on
that Day become Part of their Belief. And some, it may be feared,
have been averse to their becoming Christians because after that,
no Pretence will remain for not treating them like Men. When these
Obstacles are added to the fondness they have for their old Heathenish
Rites, and the strong Prejudices they must have against Teachers from
among those, whom they serve so unwillingly; it cannot be wondered,
if the Progress made in their Conversion prove slow. After some
Experience of this kind, Catechists were appointed in two Places, by
Way of Trial for Their Instruction alone: whose Success, where it
was least, hath been considerable; and so great in the Plantation
belonging to the Society that out of two hundred and thirty, at
least seventy are now Believers in Christ. And there is lately an
Improvement to this Scheme begun to be executed, by qualifying and
employing young Negroes, prudently chosen, to teach their Countrymen:
from which in the Opinion of the best Judges, we may reasonably
promise ourselves, that this miserable People, the Generality of whom
have hitherto sat in Darkness, will see great Light."--Seeker's "A
Sermon Preached before the Incorporated Society for the Propagation of
the Gospel in Foreign Parts", 1741.
EXTRACTS FROM THE SERMONS OF REV. THOMAS BACON ADDRESSED TO MASTERS
AND SERVANTS ABOUT 1750
"Next to our children and brethren by blood, our servants, and
especially our slaves, are certainly in the nearest relation to us.
They are an immediate and necessary part of our households, by whose
labors and assistance we are enabled to enjoy the gifts of Providence
in ease and plenty; and surely we owe them a return of what is just
and equal for the drudgery and hardships they go through in our
service....
"It is objected, They are such stubborn creatures, there is no dealing
with them.
""Answer". Supposing this to be true of most of them (which I believe
will scarcely be insisted on:) may it not fairly be asked, whence doth
this stubbornness proceed?--Is it from nature?--That cannot be:--for I
think it is generally acknowledged that "new Negroes", or those born
in and imported from the coast of "Guinea", prove the best and most
tractable servants. Is it then from education?--for one or the other
it must proceed from.--But pray who had the care of bringing up those
that were born here?--Was it not ourselves?--And might not an early
care, of instilling good principles into them when young, have
prevented much of that stubbornness and untractableness you complain
of in country-born negroes?--These, you cry out, are wickeder than the
others:--and, pray, where did they learn that wickedness?--Was it
not among ourselves?--for those who come immediately from their own
country, you say, have more simplicity and honesty. A sad reproach
to a Christian people indeed! that such poor ignorant heathens shall
bring better morals and dispositions from home with them, that they
can learn or actually do contract amongst us!
* * * * *
"It is objected,--they are so ignorant and unteachable, they cannot be
brought to any knowledge in these matters.
""Answer". This objection seems to have little or no truth in it, with
respect to the bulk of them.--Their ignorance, indeed, about matters
of religion, is not to be disputed;--they are sunk in it to a sad and
lamentable degree, which has been shown to be chiefly owing to
the negligence of their owners.--But that they are so stupid and
unteachable, as that they cannot be brought to any competent knowledge
in these matters, is false, and contrary to fact and experience. In
regard to their work, they learn it, and grow dexterous enough in a
short time. Many of them have learned trades and manufactures, which
they perform well, and with sufficient ingenuity:--whence it is
plain they are not unteachable; do not want natural parts and
capacities.--Most masters and mistresses will complain of their art
and cunning in contriving to deceive them.--Is it reasonable to deny
then they can learn what is good, when it is owned at the same time
they can be so artful in what is bad?--Their ignorance, therefore,
if born in the country, must absolutely be the fault of their
owners:--and such as are brought here from Africa may, surely, be
taught something of advantage to their own future state, as well as to
work for their masters' present gain.--The difference plainly consists
in this;--that a good deal of pains is taken to shew them how to
labour, and they are punished if they neglect it.--This sort of
instruction their owners take care to give them every day, and look
well to it that it be duly followed.--But no such pains are taken in
the other case.--They are generally left to themselves, whether they
will serve God, or worship Devils--whether they become christians, or
remain heathens as long as they live: as if either their souls were
not worth the saving, or as if we were under no obligation of giving
them any instruction:--which is the true reason why so many of them
who are grown up, and lived many years among us, are as entirely
ignorant of the principles of religion, as if they had never come into
a christian country:--at least, as to any good or practical purposes.
* * * * *
"I have dwelt the longer upon this head, because it is of the utmost
importance, and seems to be but little considered among us.--For there
is too much reason to fear, that the many vices and immoralities so
common among white people;--the lewdness, drunkenness, quarrelling,
abusiveness, swearing, lying, pride, backbiting, overreaching,
idleness, and sabbath-breaking, everywhere to be seen among us, are a
great encouragement to our Negroes to do the like, and help strongly
to confirm them in the habits of wickedness and impiety.
"We ought not only to avoid giving them bad examples, and abstain from
all appearance of evil, but also strive to set a daily good example
before their eyes, that seeing us lead the way in our own person, they
may more readily be persuaded to follow us in the wholesome paths of
religion and virtue.
* * * * *
"We ought to make this reading and studying the holy scriptures, and
the reading and explaining them to our children and slaves, and the
catechizing or instructing them in the principles of the Christian
religion, a stated duty.
* * * * *
"We ought in a particular manner to take care of the children, and
instil early principles of piety and religion into their minds.
"If the grown up slaves, from confirmed habits of vice, are hard to be
reclaimed, the children surely are in our power, and may be trained up
in the way they should go, with rational hopes that when they are old,
they will not depart from it.--We ought, therefore, to take charge
of their education principally upon ourselves, and not leave them
entirely to the care of their wicked parents.--If the present
generation be bad, we may hope by this means that the succeeding ones
will be much better. One child well instructed, will take care when
grown up to instruct his children; and they again will teach their
posterity good things.--And I am fully of opinion, that the common
notion of "wickedness running in the blood", is not so general in fact
as to be admitted for an axiom. And that the vices we see descending
from parents to their children are chiefly owing to the malignant
influence of bad example and conversation.--And though some persons
may be, and undoubtedly are, born with stronger passions and
appetites, or with a greater propensity to some particular
gratifications or pursuits than others, yet we do not want convincing
instances how effectually they may be restrained, or at least
corrected and turned to proper and laudable ends, by the force of an
early care, and a suitable education.
"To you of the female sex, (whom I have had occasion more than once to
take notice of with honor in this congregation) I would address a few
words on this head.--You, who by your stations are more confined at
home, and have the care of the younger sort more particularly under
your management, may do a great deal of good in this way.--I know not
when I have been more affected, or my heart touched with stronger and
more pleasing emotions, than at the sight and conversation of a little
negro boy, not above seven years old, who read to me in the new
testament, and perfectly repeated his catechism throughout, and all
from the instruction of his careful, pious mistress, now I hope with
God, enjoying the blessed fruits of her labours while on earth.--This
example I would recommend to your serious imitation, and to enforce it
shall only remark, that a shining part of the character of Solomon's
excellent daughter is, that she looketh well to the ways of her
household."--Rev. Thomas Bacon's "Sermons Addressed to Masters and
Servants", pp. 4, 48, 49, 51, 64, 65, 69, 70, 73, 74.
PORTIONS OF BENJAMIN FAWCETT's ADDRESS TO THE CHRISTIAN NEGROES IN
VIRGINIA ABOUT 1755
"Rejoice and be exceeding glad, that you are delivered either from the
Frauds of Mohamet, or Pagan Darkness, and Worship of Daemons; and are
not now taught to place your Dependence upon those other dead Men,
whom the Papists impiously worship, to the Neglect and Dishonor of
Jesus Christ, the one only Mediator between God and Men. Christ, tho'
he was dead, is alive again, and liveth forever-more. It is Christ,
who is able also to save them to the uttermost, that come unto God by
him, seeing he ever liveth to make intercession for them. Bless God,
with all your Heart, that the Holy Scriptures are put into your Hands,
which are able to make you wise unto Salvation, thro' Faith which is
in Christ Jesus. Read and study the Bible for yourselves; and consider
how Papists do all they can to hide it from their Followers, for Fear
such divine Light should discover the gross Darkness of their false
Doctrines and Worship. Be particularly thankful to the Ministers of
Christ around you, who are faithfully labouring to teach you the Truth
as it is in Jesus....
"Contrary to these evident Truths and precious Comforts of the Word
of God, you may perhaps be tempted very unjustly to renounce your
Fidelity and Obedience to your Old Masters, in Hope of finding new
ones, with whom you may live more happily. At one time or other it
will probably be suggested to you, that the French will make better
Masters than the English. But I beseech you to consider, that your
Happiness as Men and Christians exceedingly depends upon your doing
all in your Power to support the British Government, and that kind of
Christianity which is called the Protestant Religion; and likewise in
opposing, with all your Might, the Power of the French, the Delusions
of Popish Priests, and all the Rage and Malice of such Indians, as are
in the French Interest. If the Power of France was to prevail in the
Country where you now live, you have Nothing to expect but the most
terrible Increase of your Sufferings. Your Slavery would then, not
merely extend to Body, but also to the Soul; not merely run thro' your
Days of Labour, but even thro' your Lord's Days. Your Bibles would
then become like a sealed Book, and your Consciences would be fettered
with worse than Iron-Chains. Therefore be patient, be submissive and
obedient, be faithful and true, even when some of your Masters are
most unkind. This is the only way for you to have Consciences void
of Offense towards God and Man. This will really be taking the most
effectual Measures, to secure for yourselves a Share in the invaluable
Blessings and Privileges of the glorious Gospel of the Blessed God,
which you have already received thro' the Channel of the British
Government, and which no other Government upon the Face of the Earth
is so calculated to support and preserve.
"The Lord Jesus Christ is now saying to you, as he did to Peter, when
thou art converted strengthen thy Brethren....
"Therefore let me entreat you to look upon your Country-men around
you, and pity them, not so much for their being Fellow-Captives with
you in a strange Land; as for this, that they are not yet, like you,
delivered from the Power of Darkness....
"Invite them to learn to read, and direct them where they may apply
for Assistance, especially to those faithful Ministers, who have been
your Instructors and Fathers in Christ...."--Fawcett's "Address to the
Negroes in Virginia", etc., pp. 8, 17, 18, 24, 25.
EXTRACT FROM THE APPENDIX OF BENJAMIN FAWCETT'S "ADDRESS TO THE
CHRISTIAN NEGROES IN VIRGINIA"
"The first Account, I ever met with, of any considerable Number of
Negroes embracing the Gospel, is in a letter written by Mr. Davies,
Minister at Hanover in Virginia, to Mr. Bellamy of Bethlehem in New
England, dated June 28, 1751. It appears that the Letter was designed
for Publication; and I suppose, was accordingly printed at Boston
in New England. It is to be seen in vol. ii., pages 330-338, of the
"Historical Collections" relating to remarkable Periods of the Success
of the Gospel, and eminent Instruments employed in promoting it;
Compiled by Mr. John Gillies, one of the Ministers of Glasgow: Printed
by Foulis in 1754. Mr. Davies fills the greatest part of his Letter,
with an Account of the declining State of Religion in Virginia, and
the remarkable Means used by Providence to revive it, for a few Years
before his Settlement there, which was in 1747; not in the character
of a Missionary, but that of a dissenting Minister, invited by a
particular People, and fixed with them. Such, he observes, was the
scattered State of his Congregation, that he soon found it necessary
to license seven Meeting-Houses, the nearest of which are twelve or
fifteen Miles distant from each other, and the extremes about Forty;
yet some of his People live twenty, thirty, and a few forty Miles from
the nearest Meeting-House. He computes his Communicants at about three
Hundred. He then says, 'There is also a Number of Negroes. Some times
I see a Hundred and more among my Hearers. I have baptized about Forty
of them within the last three Years, upon such a Profession of Faith
as I then judged credible. Some of them, I fear, have apostatized; but
others, I trust, will persevere to the End. I have had as satisfying
Evidences of the sincere Piety of several of them, as ever I had from
any Person in my Life; and their artless Simplicity, their passionate
Aspirations after Christ, their incessant Endeavors to know and do
the Will of God, have charmed me. But, alas! while my Charge is
so extensive, I cannot take sufficient Pains with them for their
Instruction, which often oppresses my Heart....'"
At the Close of the above Letter, in the "Historical Collections"
(vol. ii., page 338), there is added the following Marginal
Note.--"May 22, 1754. Mr. G. Tennent and Mr. Davies being at
Edinburgh, as Agents for the Trustees of the College of New Jersey,
Mr. Davies informs,--that when he left Virginia in August last, there
was a hopeful Appearance of a greater Spread of a religious Concern
amongst the Negroes;--And a few weeks before he left Home, he baptized
in one Day fifteen Negroes, after they had been catechized for some
Months, and given credible Evidences of their sincerely embracing the
Gospel."
After these Gentlemen had finished the Business of their late Mission
in this part of the World, Mr. Davies gave the following Particulars
to his Correspondent in London, in a letter which he wrote in the
Spring of the previous Year, six Weeks after his safe return to his
Family and Friends.--"The Inhabitants of Virginia are computed to be
about 300,000 Men, the one-half of which Number are supposed to be
Negroes. The Number of those who attend my Ministry at particular
Times is uncertain, but generally about three Hundred who give a
stated Attendance. And never have I been so much struck with the
Appearance of an Assembly, as when I have glanced my Eye to that Part
of the Meeting-House, where they usually sit; adorned, for so it had
appeared to me, with so many black Countenances, eagerly attentive to
every Word they hear, and frequently bathed in Tears. A considerable
Number of them, about a Hundred, have been baptized, after the proper
Time for Instruction, and having given credible Evidences, not only
of their Acquaintance with the important Doctrines of the Christian
Religion, but also a deep Sense of them upon their Minds, attested
by a Life of the strictest Piety and Holiness. As they are not
sufficiently polished to dissemble with a good Grace, they express the
sentiments of their Souls so much in the Language of simple Nature,
and with such genuine Indications of Sincerity, that it is impossible
to suspect their Professions, especially when attended with a truly
Christian Life and exemplary Conduct.--My worthy Friend, Mr. Tod,
Minister of the next Congregation, has near the same Number under his
Instructions, who, he tells me, discover the same serious Turn of
Mind. In short, Sir, there are Multitudes of them in different Places,
who are willing, and eagerly desirous to be instructed, and embrace
every Opportunity of acquainting themselves with the Doctrines of the
Gospel; and tho' they have generally very little Help to learn to
read, yet, to my agreeable Surprise, many of them, by the Dint of
Application in their Leisure-Hours, have made such a Progress, that
they can intelligibly read a plain Author, and especially their
Bibles; and Pity it is that many of them should be without them.
Before I had the Pleasure of being admitted a Member of your Society
[Mr. Davies here means the Society for promoting religious Knowledge
among the Poor, which was first begun in London in August, 1750] the
Negroes were wont frequently to come to me, with such moving Accounts
of their Necessities in this Respect, that I could not help supplying
them with Books to the utmost of my small Ability; and when I
distributed those among them, which my Friends with you sent over, I
had Reason to think that I never did an Action in all my Life,
that met with so much Gratitude from the Receivers. I have already
distributed all the Books I brought over, which were proper for them.
Yet still, on Saturday Evenings, the only Time they can spare [they
are allowed some short Time, viz., Saturday afternoon, and Sunday,
says Dr. Douglass in his Summary. See the "Monthly Review" for
October, 1755, page 274] my House is crowded with Numbers of them,
whose very Countenances still carry the air of importunate Petitioners
for the same Favors with those who came before them. But, alas!
my Stock is exhausted, and I must send them away grieved and
disappointed.--Permit me, Sir, to be an Advocate with you, and, by
your Means, with your generous Friends in their Behalf. The Books I
principally want for them are, Watts' Psalms and Hymns, and Bibles.
The two first they cannot be supplied with any other Way than by a
Collection, as they are not among the Books which your Society give
away. I am the rather importunate for a good Number of these, and I
cannot but observe, that the Negroes, above all the Human Species that
I ever knew, have an Ear for Musick, and a kind of extatic Delight in
Psalmody; and there are no Books they learn so soon, or take so much
Pleasure in as those used in that heavenly Part of divine Worship.
Some Gentlemen in London were pleased to make me a private Present of
these Books for their Use, and from the Reception they met with, and
their Eagerness for more, I can easily foresee, how acceptable and
useful a larger Number would be among them. Indeed, Nothing would be a
greater Inducement to their Industry to learn to read, than the Hope
of such a Present; which they would consider, both as a Help, and a
Reward for their Diligence"....--"Fawcett's Address to the Christian
Negroes in Virginia", etc., pp. 33. 34. 35. 36, 37. 38.
EXTRACT FROM JONATHAN BOUCHER'S "A VIEW OF THE CAUSES AND CONSEQUENCES
OF THE AMERICAN REVOLUTION"(1763)
"If ever these colonies, now filled with slaves, be improved to their
utmost capacity, an essential part of the improvement must be the
abolition of slavery. Such a change would be hardly more to the
advantage of the slaves than it would be to their owners....
"I do you no more than justice in bearing witness, that in no part of
the world were slaves better treated than, in general, they are in the
colonies.... In one essential point, I fear, we are all deficient;
they are nowhere sufficiently instructed. I am far from recommending
it to you, at once to set them free; because to do so would be an
heavy loss to you, and probably no gain to them; but I do entreat
you to make them some amends for the drudgery of their bodies by
cultivating their minds. By such means only can we hope to fulfil the
ends, which we may be permitted to believe, Providence had in view in
suffering them to be brought among us. You may unfetter them from the
chains of ignorance; you may emancipate them from the bondage of sin,
the worst slavery to which they can be subjected; and by thus setting
at liberty those that are bruised, though they still continue to be
your slaves, they shall be delivered from the bondage of corruption
into the glorious liberty of the Children of God."--Jonathan Boucher's
"A View of the Causes and Consequences", etc., pp. 41, 42, 43.
BOUCHER ON AMERICAN EDUCATION IN 1773
"You pay far too little regard to parental education....
"What is still less credible is that at least two-thirds of the little
education we receive is derived from instructors who are either
indented servants or transported felons. Not a ship arrives either
with redemptioners or convicts, in which schoolmasters are not as
regularly advertised for sale as weavers, tailors, or any other trade;
with little other difference, that I can hear of, excepting perhaps
that the former do not usually fetch so good a price as the latter....
"I own, however, that I dislike slavery and among other reasons
because as it is here conducted it has pernicious effects on the
social state, by being unfavorable to education. It certainly is no
necessary circumstance, essential to the condition of a slave, that he
be uneducated; yet this is the general and almost universal lot of the
slaves. Such extreme, deliberate, and systematic inattention to all
mental improvement, in so large portion of our species, gives far too
much countenance and encouragement to those abject persons who are
contented to be rude and ignorant."--Jonathan Boucher's "A View of the
Causes and Consequences of the American Revolution", pp. 183, 188,
189.
A PORTION OF AN ESSAY OF BISHOP PORTEUS TOWARD A PLAN FOR THE MORE
EFFECTUAL CIVILIZATION AND CONVERSION OF THE NEGRO SLAVES ON THE TRENT
ESTATE IN BARBADOES BELONGING TO THE SOCIETY FOR THE PROPAGATION OF
THE GOSPEL IN FOREIGN PARTS. (WRITTEN IN 1784)
"We are expressly commanded to preach the gospel to every creature;
and therefore every human creature must necessarily be capable of
receiving it. It may be true, perhaps, that the generality of
the Negro slaves are extremely dull of apprehension, and slow of
understanding; but it may be doubted whether they are more so than
some of the lowest classes of our own people; at least they are
certainly not inferior in capacity to the Greenlanders, many of whom
have made very sincere Christians. Several travellers of good credit
speak in very favorable terms, both of the understandings and
dispositions of the native Africans on the coast of Guinea; and it is
a well-known fact, that many even of the Negro slaves in our islands,
although laboring under disadvantages and discouragements, that might
well depress and stupefy even the best understandings, yet give
sufficient proofs of the great quickness of parts and facility in
learning. They have, in particular, a natural turn to the mechanical
arts, in which several of them show much ingenuity, and arrive at no
small degree of perfection. Some have discovered marks of genius for
music, poetry, and other liberal accomplishments; and there are not
wanting instances among them of a strength of understanding, and a
generosity, dignity, and heroism of mind, which would have done honour
to the most cultivated European. It is not, therefore, to any natural
or unconquerable disability in the subject we had to work upon, that
the little success of our efforts is to be ascribed. This would indeed
be an insuperable obstacle, and must put an effectual stop to all
future attempts of the same nature; but as this is far from being the
case, we must look for other causes of our disappointment; which may
perhaps appear to be, though of a serious, yet less formidable nature,
and such as it is in the power of human industry and perseverance,
with the blessing of Providence, to remove. The principal of them, it
is conceived, are these which here follow:
1. "Although several of our ministers and catechists in the college of
Barbadoes have been men of great worth and piety, and good intentions,
yet in general they do not appear (if we may judge from their letters
to the Board) to have possessed that peculiar sort of talents and
qualifications, that facility and address in conveying religious
truths, that unconquerable activity, patience, and perseverance, which
the instruction of dull and uncultivated minds requires, and which
we sometimes see so eminently and successfully displayed in the
missionaries of other churches.
"And indeed the task of instructing and converting near three hundred
Negro slaves, and of educating their children in the principles of
morality and religion, is too laborious for any one person to execute
well; especially when the stipend is too small to animate his
industry, and excite his zeal.
2. "There seems also to have been a want of other modes of
instruction, and of other books and tracts for that purpose, besides
those made use of hitherto by our catechists. And there is reason
moreover to believe, that the time allotted to the instruction of the
Negroes has not been sufficient.
3. "Another impediment to the progress of our slaves in Christian
knowledge has been their too frequent intercourse with the Negroes of
the neighboring plantations, and the accession of fresh slaves to our
own, either hired from other estates, or imported from Africa. These
are so many constant temptations in their way to revert to their
former heathenish principles and savage manners, to which they have
always a strong natural propensity; and when this propensity is
continually inflamed by the solicitations of their unconverted
brethren, or the arrival of new companions from the coast of Guinea,
it frequently becomes very difficult to be resisted, and counteracts,
in a great degree, all the influence and exhortations of their
religious teachers.
4. "Although this society has been always most honourably
distinguished by the gentleness with which the negroes belonging to
its trust estates have been generally treated, yet even these (by the
confession of our missionaries) are in too abject, and depressed, and
uncivilized a state to be proper subjects for the reception of the
divine truths of revelation. They stand in need of some further marks
of the society's regard and tenderness for them, to conciliate their
affections, to invigorate their minds, to encourage their hopes,
and to rouse them out of that state of languor and indolence and
insensibility, which renders them indifferent and careless both about
this world and the next.
5. "A still further obstacle to the effectual conversion of the
Negroes has been the almost unrestrained licentiousness of their
manner, the habits of vice and dissoluteness in which they are
permitted to live, and the sad examples they too frequently see in
their managers and overseers. It can never be expected that people
given up to such practices as these, can be much disposed to receive a
pure and undefiled religion: or that, if after their conversion they
are allowed, as they generally are, to retain their former habits,
their christianity can be anything more than a mere name.
"These probably the society will, on inquiry, find to have been the
principal causes of the little success they have hitherto had in their
pious endeavors to render their own slaves real christians. And it is
with a view principally to the removal of these obstacles that the
following regulations are, with all due deference to better judgments,
submitted to their consideration.
"The first and most essential step towards a real and effectual
conversion of our Negroes would be the appointment of a missionary
(in addition to the present catechist) properly qualified for that
important and difficult undertaking. He should be a clergyman sought
out for in this country, of approved ability, piety, humanity,
industry, and a fervent, yet prudent zeal for the interests of
religion, and the salvation of those committed to his care; and should
have a stipend not less than 200 f. sterling a year if he has an
apartment and is maintained in the College, or 300 f. a year if he is
not.
"This clergyman might be called (for a reason to be hereafter
assigned) 'The Guardian of the Negroes'; and his province should be
to superintend the moral and spiritual concern of the slaves, to take
upon himself the religious instruction of the adult Negroes, and to
take particular care that all the Negro children are taught to read
by the catechist and the two assistant women (now employed by the
society) and also that they are diligently instructed by the catechist
in the principles of the Christian religion, till they are fifteen
years of age, when they shall be instructed by himself with the adult
Negroes.
"This instruction of the Negro children from their earliest years is
one of the most important and essential parts of the whole plan; for
it is to the education of the young Negroes that we are principally
to look for the success of our spiritual labours. These may be easily
taught to understand and to speak the English language with fluency;
these may be brought up from their earliest youth in habits of virtue,
and restrained from all licentious indulgences: these may have the
principles and the precepts of religion impressed so early upon their
tender minds as to sink deep, and to take firm root, and bring forth
the fruits of a truly Christian life. To this great object, therefore,
must our chief attention be directed; and as almost everything must
depend on the ability, the integrity, the assiduity, the perseverance
of the person to whom we commit so important a charge, it is
impossible for us to be too careful and too circumspect in our choice
of a CATECHIST. He must consider it his province, not merely to teach
the Negroes the use of letters, but the elements of Christianity; not
only to improve their understandings, but to form their hearts. For
this purpose they must be put into his hands the moment they are
capable of articulating their words, and their instruction must be
pursued with unrelenting diligence. So long as they continue too young
to work, they may be kept constantly in the school; as they grow fit
to labour, their attendance on the CATECHIST must gradually lessen,
till at length they take their full share of work with the grown
Negroes.
"A school of this nature was formerly established by the society
of Charlestown in South Carolina, about the year 1745, under the
direction of Mr. Garden, the Bishop of London's commissary in that
province. This school flourished greatly, and seemed to answer their
utmost wishes. There were at one time sixty scholars in it, and twenty
young Negroes were annually sent out from it well instructed in the
English language, and the Christian faith. Mr. Garden, in his letters
to the society, speaks in the highest terms of the progress made
by his scholars, and says, that the Negroes themselves were highly
pleased with their own acquirements. But it is supposed that on a
parochial establishment being made in Charlestown by government, this
excellent institution was dropt; for after the year 1751, no further
mention is made of it in the minutes of the society. From what little
we know of it, however, we may justly conceive the most pleasing
hopes from a similar foundation at Barbadoes."--"The Works of Bishop
Porteus", vi., pp., 171-179.
EXTRACT FROM "THE ACTS OF DR. BRAY'S VISITATION HELD AT ANNAPOLIS IN
MARYLAND, MAY 23, 24, 25, ANNO 1700"
"Words of Dr. Bray"
"I think, my REVEREND BRETHREN, that we are now gone through such
measures as may be necessary to be considered for the more universal
as well as successful Catechising, and Instruction of Youth. And I
heartily thank you for your so ready Concurrence in every thing that
I have offered to you: And which, I hope, will appear no less in the
Execution, than it has been to the Proposals.
"And that proper Books may not be wanting for the several Classes of
Catechumens, there is care taken for the several sorts, which may be
all had in this Town. And it may be necessary to acquaint you,
that for the poor Children and Servants, they shall be given
Gratis."--Hawks's "Ecclesiastical History of the United States", vol.
ii., pp. 503-504.
EXTRACTS FROM THE MINUTES OF THE MEETINGS OF THE SOCIETY OF
FRIENDS....
FROM THE MINUTES OF THE YEARLY MEETING OF THE FRIENDS OF PENNSYLVANIA
AND NEW JERSEY, 1774
"And having grounds to conclude that there are some brethren who have
these poor captives under their care, and are desirous to be wisely
directed in the restoring them to liberty: Friends who may be
appointed by quarterly and monthly meetings on the service now
proposed, are earnestly desired to give their weighty and solid
attention for the assistance of such who are thus honestly and
religiously concerned for their own relief, and the essential benefit
of the negro. And in such families where there are young ones, or
others of suitable age, that they excite the masters, or those who
have them, to give them sufficient instruction and learning, in order
to qualify them for the enjoyment of liberty intended, and that they
may be instructed by themselves, or placed out to such masters and
mistresses who will be careful of their religious education, to serve
for such time, and no longer, as is prescribed by law and custom, for
white people."--"A Brief Statement of the Rise and Progress of the
Testimony of the Religious Society of Friends against Slavery and the
Slave Trade". Published by direction of the Yearly Meeting, held in
Philadelphia, in the Fourth Month, 1843, p. 38.
FROM THE MINUTES OF THE YEARLY MEETING OF THE FRIENDS OF PHILADELPHIA
AND NEW JERSEY, 1779
"A tender Christian sympathy appears to be awakened in the minds of
many who are not in religious profession with us, who have seriously
considered the oppressions and disadvantages under which those people
have long laboured; and whether a pious care extended to their
offspring is not justly due from us to them, is a consideration worthy
of our serious and deep attention; or if this obligation did not
weightily lay upon us, can benevolent minds be directed to any object
more worthy of their liberality and encouragement, than that of laving
a foundation in the rising generation for their becoming good and
useful men? remembering what was formerly enjoined, 'If thy brethren
be waxen poor, and fallen in decay with thee, then thou shalt relieve
him; yea, though he be a stranger, or a sojourner; that he may live
with thee.'"--"Ibid"., p. 38.
FROM THE MINUTES OF THE QUARTERLY MEETING OF THE FRIENDS OF CHESTER
"The consideration of the temporal and spiritual welfare of the
Africans, and the necessary instruction of their offspring now being
resumed, and after some time spent thereon, it is closely recommended
to our several monthly meetings to pay due attention to the advice of
the Yearly Meeting on this subject, and proceed as strength may be
afforded, in looking after them in their several habitations by a
religious visit; giving them such counsel as their situation may
require."--"Ibid"., p. 39.
FROM THE MINUTES OF THE HADDONFIELD QUARTERLY MEETING
"In Haddonfield Quarterly Meeting, a committee was kept steadily under
appointment for several years to assist in manumissions, and in the
education of the negro children. Religious meetings were frequently
held for the people of color; and Haddonfield Monthly Meeting raised
on one occasion 131 pounds, for the education of negro children.
"In Salem Monthly Meeting, frequent meetings of worship for the people
of color were held by direction of the monthly meeting; funds were
raised for the education of their children, and committees appointed
in the different meetings to provide books, place the children
at school, to visit the schools, and inspect their conduct and
improvement.
"Meetings for Divine worship were regularly held for people of color,
at least once in three months, under the direction of the monthly
meetings of Friends in Philadelphia; and schools were also established
at which their children were gratuitously instructed in useful
learning. One of these, originally instituted by Anthony Benezet, is
now in operation in the city of Philadelphia, and has been continued
under the care of one of the monthly meetings of Friends of that city,
and supported by funds derived from voluntary contributions of the
members, and from legacies and bequests, yielding an income of about
$1000 per annum. The average number of pupils is about sixty-eight of
both sexes."--"Ibid"., pp. 40-41.
FROM THE MINUTES OF THE RHODE ISLAND QUARTERLY MEETING OF THE FRIENDS,
1769
A committee reported "that having met, and entered into a solemn
consideration of the subject, they were of the mind that a useful
alteration might be made in the query referred to; yet apprehending
some further Christian endeavors in labouring with such who continue
in possession of slaves should be first promoted, by which means the
eyes of Friends may be more clearly opened to behold the iniquity
of the practice of detaining our fellow creatures in bondage, and a
disposition to set such free who are arrived to mature age; and when
the labour is performed and report made to the meeting, the meeting
may be better capable of determining what further step to take in this
affair, which hath given so much concern to faithful Friends, and that
in the meantime it should be enforced upon Friends that have them in
possession, to treat them with tenderness; impress God's fear on their
minds; promote their attending places of religious worship; and give
such as are young, so much learning, that they may be capable of
reading.
"Are Friends clear of importing, buying, or any ways disposing of
negroes or slaves; and do they use those well who are under their
care, and not in circumstances, through nonage or incapacity, to
be set at liberty? And do they give those that are young such an
education as becomes Christians; and are the others encouraged in a
religious and virtuous life? Are all set at liberty that are of age,
capacity, and ability suitable for freedom?"--"Ibid"., pp. 45,46.
FROM THE MINUTES OF THE YEARLY MEETING OF THE FRIENDS OF VIRGINIA IN
1757 AND 1773
"Are Friends clear of importing or buying negroes to trade on; and
do they use those well which they are possessed of by inheritance
or otherwise, endeavoring to train them in the principles of the
Christian religion?"
The meeting of 1773 recommended to Friends, "seriously to consider the
circumstances of these poor people, and the obligation we are under to
discharge our religious duties to them, which being disinterestedly
pursued, will lead the professor to Truth, to advise and assist them
on all occasions, particularly in promoting their instruction in the
principles of the Christian religion, and the pious education of their
children; also to advise them in their worldly concerns, as occasions
offer; and it advised that Friends of judgment and experience may be
nominated for this necessary service, it being the solid sense of
this meeting, that we, of the present generation, are under strong
obligations to express our love and concern for the offspring of those
people, who, by their labours, have greatly contributed toward the
cultivation of these colonies, under the afflictive disadvantage of
enduring a hard bondage; and many amongst us are enjoying the benefit
of their toil."--"Ibid.", pp. 51, 52, and 54.
EXTRACT FROM THE MINUTES OF THE METHODIST CONFERENCE, 1785
"Q. What directions shall we give for the promotion of the spiritual
welfare of the colored people?
"A. We conjure all our ministers and preachers, by the love of God and
the salvation of souls, and do require them, by all the authority that
is invested in us, to leave nothing undone for the spiritual benefit
and salvation of them, within their respective circuits or districts;
and for this purpose to embrace every opportunity of inquiring into
the state of their souls, and to unite in society those who appear to
have a real desire of fleeing from the wrath to come, to meet such a
class, and to exercise the whole Methodist Discipline among them."
"Q. What can be done in order to instruct poor children, white and
black to read?
"A. Let us labor, as the heart of one man, to establish Sunday
schools, in or near the place of public worship. Let persons be
appointed by the bishop, elders, deacons, or preachers, to teach
gratis all that will attend or have the capacity to learn, from six
o'clock in the morning till ten, and from two o'clock in the afternoon
till six, where it does not interfere with public worship. The
council shall compile a proper school book to teach them learning and
piety."--Rev. Charles Elliott's "History of the Great Secession front
the Methodist Episcopal Church", etc., p. 35.
A PORTION OF AN ACT OF THE GENERAL ASSEMBLY OF THE PRESBYTERIAN CHURCH
IN 1800.
The Assembly recommended:
"2. The instruction of Negroes, the poor and those who are destitute
of the means of grace in various parts of this extensive country;
whoever contemplates the situation of this numerous class of persons
in the United States, their gross ignorance of the plainest principles
of religion, their immorality and profaneness, their vices and
dissoluteness of manners, must be filled with anxiety for their
present welfare, and above all for their future and eternal happiness.
"3. The purchasing and disposing of Bibles and also of books and short
essays on the great principles of religion and morality, calculated
to impress the minds of those to whom they are given with a sense of
their duty both to God and man, and consequently of such a nature as
to arrest the attention, interest the curiosity and touch the feelings
of those to whom they are given."--"Act and Proceedings of the General
Assembly of the Presbyterian Church in the U.S.A. in the Year 1800",
Philadelphia.
AN ACT OF THE GENERAL ASSEMBLY OF THE PRESBYTERIAN CHURCH IN 1801
"The Assembly resumed the consideration of the communication from the
Trustees of the General Assembly and having gone through the same,
thereupon resolved,
"5. That there be made a purchase of so many cheap and pious books as
a due regard to the other objects of the Assembly's funds will admit,
with a view of distributing them not only among the frontiers of these
States, but also among the poorer classes of people, and the blacks,
or wherever it is thought useful; which books shall be given away, or
lent, at the discretion of the distributor; and that there be received
from Mr. Robert Aitken, toward the discharge of his debt, books to
such amount as shall appear proper to the Trustees of the Assembly,
who are hereby requested to take proper measures for the distribution
of same."--"Act and Proceedings of the General Assembly of the
Presbyterian Church in the U.S.A."
PLAN FOR IMPROVING THE CONDITION OF THE FREE BLACKS
The business relative to free blacks shall be transacted by a
committee of twenty-four persons, annually elected by ballot at a
meeting of this Society, in the month called April, and in order to
perform the different services with expedition, regularity and energy
this committee shall resolve itself into the following sub-committees,
viz.:
I. A Committee of Inspection, who shall superintend the morals,
general conduct, and ordinary situation of the free negroes, and
afford them advice and instruction, protection from wrongs, and other
friendly offices.
II. A Committee of Guardians, who shall place out children and young
people with suitable persons, that they may (during a moderate time
of apprenticeship or servitude) learn some trade or other business
of subsistence. The committee may effect this partly by a persuasive
influence on parents and the persons concerned, and partly by
coöperating with the laws, which are or may be enacted for this
and similar purposes. In forming contracts of these occasions, the
committee shall secure to the Society as far as may be practicable the
right of guardianship over the person so bound.
III. A Committee of Education, who shall superintend the school
instruction of the children and youth of the free blacks. They
may either influence them to attend regularly the schools already
established in this city, or form others with this view; they shall,
in either case, provide, that the pupils may receive such learning as
is necessary for their future situation in life, and especially a deep
impression of the most important and generally acknowledged moral and
religious principles. They shall also procure and preserve a regular
record of the marriages, births, and manumissions of all free blacks.
IV. The Committee of Employ, who shall endeavor to procure constant
employment for those free negroes who are able to work; as the want of
this would occasion poverty, idleness, and many vicious habits. This
committee will by sedulous inquiry be enabled to find common labor for
a great number; they will also provide that such as indicate proper
talents may learn various trades, which may be done by prevailing upon
them to bind themselves for such a term of years as shall compensate
their masters for the expense and trouble of instruction and
maintenance. The committee may attempt the institution of some simple
and useful manufactures which will require but little skill, and also
may assist, in commencing business, such as appear to be qualified for
it.
Whenever the Committee of Inspection shall find persons of any
particular description requiring attention, they shall immediately
direct them to the committee of whose care they are the proper
objects.
In matters of a mixed nature, the committee shall confer, and, if
necessary, act in concert. Affairs of great importance shall be
referred to the whole committee.
The expense incurred by the prosecution of this plan, shall be
defrayed by a fund, to be formed by donations or subscriptions for
these particular purposes, and to be kept separate from the other
funds of the Society.
The Committee shall make a report on their proceedings, and of the
state of their stock, to the Society, at their quarterly meetings, in
the months called April and October.--Smyth's "Writings of Benjamin
Franklin", vol. x, p. 127.
EXTRACT FROM THE "ADDRESS OF THE AMERICAN CONVENTION OF DELEGATES FROM
THE ABOLITION SOCIETIES, 1795"
"We cannot forbear expressing to you our earnest desire, that you will
continue, without ceasing, to endeavor, by every method in your power
which can promise any success, to procure, either an absolute repeal
of all the laws in your state, which countenance slavery, or such an
amelioration of them as will gradually produce an entire abolition.
Yet, even should that great end be happily attained, it cannot put
a period to the necessity of further labor. The education of the
emancipated, the noblest and most arduous task which we have to
perform, will require all our wisdom and virtue, and the constant
exercise of the greatest skill and discretion. When we have broken his
chains, and restored the African to the enjoyment of his rights, the
great work of justice and benevolence is not accomplished--The new
born citizen must receive that instruction, and those powerful
impressions of moral and religious truths, which will render him
capable and desirous of fulfilling the various duties he owes to
himself and to his country. By educating some in the higher branches
of science, and all the useful parts of learning, and in the precepts
of religion and morality, we shall not only do away with the reproach
and calumny so unjustly lavished upon us, but confound the enemies of
truth, by evincing that the unhappy sons of Africa, in spite of the
degrading influence of slavery, are in no wise inferior to the more
fortunate inhabitants of Europe and America.
"As a means of effectuating, in some degree, a design so virtuous and
laudable, we recommend to you to appoint a committee, annually, or
for any other more convenient period, to execute such plans, for the
improvement of the condition and moral character of the free blacks
in your state, as you may think best adapted to your particular
situation."--"Minutes of the Proceedings of the Second Convention of
Delegates, 1795."
A PORTION OF THE "ADDRESS OF THE AMERICAN CONVENTION OF DELEGATES TO
THE FREE AFRICANS AND OTHER FREE PEOPLE OF COLOR, 1796"
"In the first place, We earnestly recommend to you, a regular
attention to the duty of public worship; by which means you will
evince gratitude to your CREATOR, and, at the same time, promote
knowledge, union, friendship, and proper conduct among yourselves.
"Secondly, we advise such of you, as have not been taught reading,
writing, and the first principles of arithmetic, to acquire them
as early as possible. Carefully attend to the instruction of your
children in the same simple and useful branches of education. Cause
them, likewise, early and frequently to read the holy Scriptures. They
contain, among other great discoveries, the precious record of the
original equality of mankind, and of the obligations of universal
justice and benevolence, which are derived from the relation of the
human race to each other in a COMMON FATHER.
"Thirdly, Teach your children useful trades, or to labor with their
hands in cultivating the earth. These employments are favorable to
health and virtue. In the choice of masters, who are to instruct them
in the above branches of business, prefer those who will work with
them; by this means they will acquire habits of industry, and be
better preserved from vice, than if they worked alone, or under the
eye of persons less interested in their welfare. In forming contracts
for yourselves or children, with masters, it may be useful to consult
such persons as are capable of giving you the best advice, who are
known to be your friends, in order to prevent advantages being taken
of your ignorance of the laws and customs of your country.""--Minutes
of the Proceedings of the Third Convention of Delegates, 1796.
American Convention of Abolition Societies, Minutes, 1795-1804"
A PORTION OF THE ADDRESS TO THE FREE PEOPLE OF COLOR BY THE AMERICAN
CONVENTION FOR PROMOTING THE ABOLITION OF SLAVERY, 1819
"The great work of emancipation is not to be accomplished in a
day;--it must be the result of time, of long and continued exertions:
it is for you to show by an orderly and worthy deportment that you are
deserving of the rank which you have attained. Endeavor as much as
possible to use economy in your expenses, so that you may be enabled
to save from your earnings, something for the education of your
children, and for your support in time of sickness and in old age: and
let all those who by attending to this admonition, have acquired the
means, send their children to school as soon as they are old enough,
where their morals will be the object of attention, as well as their
improvement in school learning; and when they arrive at a suitable
age, let it be your especial care to have them instructed in some
mechanical art suited to their capacities, or in agricultural
pursuits; by which they may afterwards be enabled to support
themselves and a family. Encourage also, those among you who are
qualified as teachers of schools, and when you are of ability to pay,
never send your children to free schools; this may be considered as
robbing the poor, of the opportunities which were intended for them
alone."
THE WILL OF KOSCIUSZKO
I, Thaddeus Kosciuszko, being just on my departure from America, do
hereby declare and direct, that, should I make no other testamentary
disposition of my property in the United States, I hereby authorize my
friend, Thomas Jefferson, to employ the whole thereof in purchasing
Negroes from his own or any others, and giving them liberty in my
name, in giving them an education in trade or otherwise, and in having
them instructed for their new condition in the duties of morality,
which may make them good neighbors, good fathers or mothers, husbands
or wives in their duties as citizens, teaching them to be defenders of
their liberty and country, and of the good order of society, and in
whatsoever may make them happy and useful. And I make the said Thomas
Jefferson my executor of this.
(Signed) T. KOSCIUSZKO. May 5, 1798. [See "African Repository", vol.
xi., p. 294.]
FROM WASHINGTON'S WILL
"Upon the decease of my wife, it is my will and desire that all the
slaves whom I now hold in my own right shall receive their freedom....
And whereas among those who will receive freedom according to this
devise, there may be some who, from old age or bodily infirmities,
and others who on account of their infancy will be unable to support
themselves, it is my will and desire that all who come under the first
and second description, shall be comfortably clothed and fed by my
heirs while they live; and that such of the latter description as have
no parents living, or if living are unable or unwilling to provide for
them, shall be bound by the court until they shall arrive at the age
of twenty-five years; and in cases where no record can be produced,
whereby their ages can be ascertained, the judgement of court upon its
own view of the subject shall be adequate and final. The negroes thus
bound are (by their masters or mistresses) to be taught to read and
write, and to be brought up to some useful occupation, agreeable to
the laws of the Commonwealth of Virginia, providing for the support of
orphan and other poor children."--Benson J. Lossing's "Life of George
Washington", vol. iii., p. 537.
THIS INTERESTING DIALOGUE WAS WRITTEN BY AN AMERICAN ABOUT 1800
The following dialogue took place between Mr. Jackson the master of a
family, and the slave of one of his neighbors who lived adjoining the
town, on this occasion. Mr. Jackson was walking through the common and
came to a field of this person's farm. He there saw the slave leaning
against the fence with a book in his hand, which he seemed to be very
intent upon; after a little time he closed the book, and clasping it
in both his hands, looked upwards as if engaged in mental prayer;
after this, he put the book in his bosom, and walked along the fence
near where Mr. Jackson was standing. Surprised at seeing a person of
his color engaged with a book, and still more by the animation and
delight that he observed in his countenance; he determines to enquire
about it, and calls to him as he passes.
"Mr. J". So I see you have been reading, my lad?
"Slave". Yes, sir.
"Mr. J". Well, I have a great curiosity to see what you were reading
so earnestly; will you show me the book?
"Slave". To be sure, sir. (And he presented it to him very
respectfully.)
"Mr. J". The Bible!--Pray when did you get this book? And who taught
you to read it?
"Slave". I thank God, sir, for the book. I do not know the good
gentleman who gave it to me, but I am sure God sent it to me. I was
learning to read in town at nights, and one morning a gentleman met me
in the road as I had my spelling book open in my hand: he asked me if
I could read, I told him a little, and he gave me this book and told
me to make haste and learn to read it, and to ask God to help me, and
that it would make me as happy as any body in the world.
"Mr. J". Well did you do so?
"Slave". I thought about it for some time, and I wondered that any
body should give me a book or care about me; and I wondered what that
could be which could make a poor slave like me so happy; and so I
thought more and more of it, and I said I would try and do as the
gentleman bid me, and blessed be God! he told me nothing but the
truth.
"Mr. J". Who is your master?
"Slave". Mr. Wilkins, sir, who lives in that house.
"Mr. J". I know him; he is a very good man; but what does he say to
your leaving his work to read your book in the field?
"Slave". I was not leaving his work, sir. This book does not teach me
to neglect my master's work. I could not be happy if I did that.--I
have done my breakfast, sir, and am waiting till the horses are done
eating.
"Mr. J". Well, what does that book teach you?
"Slave". Oh, sir! every thing that I want to know--all I am to do,
this book tells me, and so plain. It shew me first that I was a
wretched, ruined sinner, and what would become of me if I died in that
state, and then when I was day and night in dread of God's calling me
to account for my wickedness, and did not know which way to look for
my deliverance, reading over and over again those dreadful words,
"depart from me ye cursed into everlasting fire," then it revealed to
me how Jesus Christ had consented to come and suffer punishment for
us in our stead, and bought pardon for us by his blood, and how by
believing on him and serving him, I might become a child of God, so
that I need be no more terrified by the thoughts of God's anger but
sure of his forgiveness and love....
(Here Mr. J. pursued his walk; but soon reflecting on what he had
heard, he resolved to walk by Mr. Wilkins's house and enquire into
this affair from him. This he did, and finding him the following
conversation took place between them.)
"Mr. J". Sir, I have been talking with a man of yours in that field,
who was engaged, while his horses were eating, in reading a book;
which I asked him to shew me and found it was the Bible; thereupon I
asked him some questions and his answers, and the account he gave of
himself, have surprised me greatly.
"Mr. W". I presume it was Will--and though I do not know what he
may have told you, yet I will undertake to say that he has told you
nothing but the truth. I am always safe in believing him, and do
not believe he would tell me an untruth for any thing that could be
offered him....
"Mr. J". Well, sir, you have seen I trust in your family, good fruits
from the beginning.
"Mr. W". Yes indeed, sir, and that man was most instrumental in
reconciling and encouraging all my people in the change. From that
time I have regarded him as more a friend and assistant, than a slave.
He has taught the younger ones to read, and by his kindness and
example, has been a great benefit to all. I have told them that I
would do what I could to instruct and improve them; and that if I
found any so vicious, that they would not receive it and strive to
amend, I would not keep them; that I hoped to have a religious,
praying family, and that none would be obstinately bent on their own
ruin. And from time to time, I endeavored to convince them that I was
aiming at their own good. I cannot tell you all the happiness of the
change, that God has been pleased to make among us, all by these
means. And I have been benefited both temporally and spiritually by
it; for my work is better done, and my people are more faithful,
contented, and obedient than before; and I have the comfort of
thinking that when my Lord and master shall call me to account for
those committed to my charge, I shall not be ashamed to present
them.--Bishop William Meade's "Tracts and Dialogues," etc., in
the Appendix of Thomas Bacon's "Sermons Addressed to Masters and
Servants".
A TRUE ACCOUNT OF A PIOUS NEGRO
(Written about 1800)
Some years ago an English gentleman had occasion to be in North
America, where, among other adventures, the following circumstances
occurred to him which are related in his own words.
"Every day's observation convinces me that the children of God, viz.
those who believe in him, and on such terms are accepted by him
through Jesus Christ, are made so by his own especial grace and power
inclining them to what is good, and, assisting them when they endeavor
to be and continue so.
"In one of my excursions, while I was in the province of New York, I
was walking by myself over a considerable plantation, amused with its
husbandry, and comparing it with that of my own country, till I came
within a little distance of a middle aged negro, who was tilling the
ground. I felt a strong inclination to converse with him. After asking
him some little questions about his work, which he answered very
sensibly, I wished him to tell me, whether his state of slavery was
not disagreeable to him, and whether he would not gladly exchange it
for his liberty?"
"Massah," said he, looking seriously upon me, "I have wife and
children; my massah takes care of them, and I have no care to provide
anything; I have a good massah, who teach me to read; and I read good
book, that makes me happy." "I am glad," replied I, "to hear you say
so; and pray what is the good book you read?" "The Bible, massah,
God's own good book." "Do you understand, friend, as well as read this
book? for many can read the words well, who cannot get hold of the
true and good sense." "O massah," says he, "I read the book much
before I understand; but at last I found things in the book which made
me very uneasy." "Aye," said I, "and what things were they?" "Why
massah, I found that I was a sinner, massah, a very great sinner,
I feared that God would destroy me, because I was wicked, and done
nothing as I should do. God was holy, and I was very vile and naughty;
so I could have nothing from him but fire and brimstone in hell, if I
continued in this state." In short, he fully convinced me that he was
thoroughly sensible of his errors, and he told me what scriptures came
to his mind, which he had read, that both probed him to the bottom of
his sinful heart, and were made the means of light and comfort to his
soul. I then inquired of him, what ministry or means he made use of
and found that his master was a Quaker, a plain sort of man who had
taught his slaves to read, and had thus afforded him some means of
obtaining religious knowledge, though he had not ever conversed with
this negro upon the state of his soul. I asked him likewise, how he
got comfort under all his trials? "O massah," said he, "it was God
gave me comfort by his word. He bade me come unto him, and he would
give me rest, for I was very weary and heavy laden." And here he went
through a line of the most striking texts in the Bible, showing me, by
his artless comment upon them as he went along, what great things God
had done in the course of some years for his soul....--Bishop William
Meade's "Tracts, Dialogues," etc., in the Appendix of Thomas Bacon's
"Sermons Addressed to Masters and Servants".
LETTER TO ABBÉ GRÉGOIRE, OF PARIS, 1809
I have received the favor of your letter of August 19th, and with
it the volume you were so kind as to send me on the Literature of
Negroes. Be assured that no person living wishes more sincerely than
I do to see a complete refutation of the doubts I have myself
entertained and expressed on the grade of understanding allotted to
them by nature and to find that in this respect they are on par with
ourselves. My doubts were the result of personal observation in the
limited sphere of my own state, where the opportunities for the
development of their genius were not favorable, and those of
exercising it still less so. I expressed them therefore with great
hesitation; but whatever be their degree of talent it is no measure
of their rights. Because Sir Isaac Newton was superior to others in
understanding, he was not therefore lord of the person and property
of others. On this subject they are gaining daily in the opinions
of nations, and hopeful advances are making towards their
re-establishment on an equal footing with the other colors of the
human family. I pray you therefore to accept my thanks for the many
instances you have enabled me to observe of respectable intelligence
in that race of men, which cannot fail to have effect in hastening the
day of their relief; and to be sure of the sentiments of the high and
just esteem and consideration which I tender to yourself with all
sincerity.--"Writings of Thomas Jefferson", Memorial Edition, 1904,
vol. xii., p. 252.
PORTION OF JEFFERSON'S LETTER TO M.A. JULIEN, JULY 23, 1818
Referring to Kosciuszko, Jefferson said:
"On his departure from the United States in 1798 he left in my hands
an instrument appropriating after his death all the property he had
in our public funds, the price of his military services here, to the
education and emancipation of as many of the children of bondage
in this country as this should be adequate to. I am now too old to
undertake a business "de si longue haleine"; but I am taking measures
to place it in such hands as will ensure a faithful discharge of the
philanthropic intentions of the donor. I learn with pleasure your
continued efforts for the instruction of the future generations of
men, and, believing it the only means of effectuating their rights, I
wish them all possible success, and to yourself the eternal gratitude
of those who will feel their benefits, and beg leave to add the
assurance of my high esteem and respect."--"Writings of Thomas
Jefferson", Memorial Edition. 1904, vol. xv., pp. 173-174.
FROM MADISON'S LETTER TO MISS FRANCES WRIGHT, SEPTEMBER 1, 1825
"Supposing these conditions to be duly provided for, particularly the
removal of the emancipated blacks, the remaining questions relate to
the aptitude and adequacy of the process by which the slaves are at
the same time to earn funds, entire or supplemental, required for
their emancipation and removal; and to be sufficiently educated for a
life of freedom and of social order....
"With respect to the proper course of education, no serious
difficulties present themselves. As they are to continue in a state
of bondage during the preparatory period, and to be within the
jurisdiction of States recognizing ample authority over them, a
competent discipline cannot be impracticable. The degree in which this
discipline will enforce the needed labour, and in which a voluntary
industry will supply the defect of compulsory labour, are vital
points, on which it may not be safe to be very positive without some
light from actual experiment.
"Considering the probable composition of the labourers, and the known
fact that, where the labour is compulsory, the greater the number of
labourers brought together (unless, indeed, where co-operation of
many hands is rendered essential by a particular kind of work or of
machinery) the less are the proportional profits, it may be doubted
whether the surplus from that source merely, beyond the support of the
establishment, would sufficiently accumulate in five, or even more
years, for the objects in view. And candor obliges me to say that I am
not satisfied either that the prospect of emancipation at a future
day will sufficiently overcome the natural and habitual repugnance to
labour, or that there is such an advantage of united over individual
labour as is taken for granted.
"In cases where portions of time have been allotted to slaves, as
among the Spaniards, with a view to their working out their freedom,
it is believed that but few have availed themselves of the opportunity
by a voluntary industry; and such a result could be less relied on
in a case where each individual would feel that the fruits of his
exertions would be shared by others, whether equally or unequally
making them, and that the exertions of others would equally avail him,
notwithstanding a deficiency in his own. Skilful arrangements might
palliate this tendency, but it would be difficult to counteract it
effectually.
"The examples of the Moravians, the Harmonites, and the Shakers,
in which the united labours of many for a common object have been
successful, have, no doubt, an imposing character. But it must be
recollected that in all these establishments there is a religious
impulse in the members, and a religious authority in the head, for
which there will be no substitutes of equivalent efficacy in the
emancipating establishment. The code of rules by which Mr. Rapp
manages his conscientious and devoted flock, and enriches a common
treasury, must be little applicable to the dissimilar assemblage
in question. His experience may afford valuable aid in its general
organization, and in the distribution of details of the work to be
performed. But an efficient administration must, as is judiciously
proposed, be in hands practically acquainted with the propensities and
habits of the members of the new community."
FROM FREDERICK DOUGLASS'S PAPER, 1853: "LEARN TRADES OR STARVE"
These are the obvious alternatives sternly presented to the free
colored people of the United States. It is idle, yea even ruinous, to
disguise the matter for a single hour longer; every day begins and
ends with the impressive lesson that free negroes must learn trades,
or die.
The old avocations, by which colored men obtained a livelihood, are
rapidly, unceasingly and inevitably passing into other hands; every
hour sees the black man elbowed out of employment by some newly
arrived emigrant, whose hunger and whose color are thought to give him
a better title to the place; and so we believe it will continue to be
until the last prop is levelled beneath us.
As a black man, we say if we cannot stand up, let us fall down. We
desire to be a man among men while we do live; and when we cannot,
we wish to die. It is evident, painfully evident to every reflecting
mind, that the means of living, for colored men, are becoming more
and more precarious and limited. Employments and callings formerly
monopolized by us, are so no longer.
White men are becoming house-servants, cooks and stewards on
vessels--at hotels.--They are becoming porters, stevedores,
wood-sawers, hod-carriers, brick-makers, white-washers and barbers,
so that the blacks can scarcely find the means of subsistence--a few
years ago, a "white" barber would have been a curiosity--now their
poles stand on every street. Formerly blacks were almost the exclusive
coachmen in wealthy families: this is so no longer; white men are now
employed, and for aught we see, they fill their servile station with
an obsequiousness as profound as that of the blacks. The readiness and
ease with which they adapt themselves to these conditions ought not to
be lost sight of by the colored people. The meaning is very important,
and we should learn it. We are taught our insecurity by it. Without
the means of living, life is a curse, and leaves us at the mercy of
the oppressor to become his debased slaves. Now, colored men, what do
you mean to do, for you must do something? The American Colonization
Society tells you to go to Liberia. Mr. Bibb tells you to go to
Canada. Others tell you to go to school. We tell you to go to work;
and to work you must go or die. Men are not valued in this country, or
in any country, for what they are; they are valued for what they can
"do". It is in vain that we talk of being men, if we do not the work
of men. We must become valuable to society in other departments of
industry than those servile ones from which we are rapidly being
excluded. We must show that we can "do" as well as be; and to this end
we must learn trades. When we can build as well as live in houses;
when we can "make" as well as "wear" shoes; when we can produce as
well as consume wheat, corn and rye--then we shall become valuable to
society. Society is a hard-hearted affair.--With it the helpless may
expect no higher dignity than that of paupers. The individual must lay
society under obligation to him, or society will honor him only as a
stranger and sojourner. "How" shall this be done? In this manner; use
every means, strain every nerve to master some important mechanical
art. At present, the facilities for doing so are few--institutions of
learning are more readily opened to you than the work-shop; but the
Lord helps them who will help themselves, and we have no doubt that
new facilities will be presented as we press forward.
If the alternative were presented to us of learning a trade or of
getting an education, we would learn the trade, for the reason, that
with the trade we could get the education while with the education we
could not get the trade. What we, as a people, most need, is the means
for our own elevation.--An educated colored man, in the United States,
unless he has within him the heart of a hero, and is willing to engage
in a lifelong battle for his rights, as a man, finds few inducements
to remain in this country. He is isolated in the land of his
birth--debarred by his color from congenial association with whites;
he is equally cast out by the ignorance of the "blacks". The remedy
for this must comprehend the elevation of the masses; and this can
only be done by putting the mechanic arts within the reach of colored
men.
We have now stated pretty strongly the case of our colored countrymen;
perhaps some will say, "too" strongly, but we know whereof we affirm.
In view of this state of things, we appeal to the abolitionists.
What Boss anti-slavery mechanic will take a black boy into his
wheelwright's shop, his blacksmith's shop, his joiner's shop, his
cabinet shop? Here is something "practical"; where are the whites
and where are the blacks that will respond to it? Where are the
antislavery milliners and seamstresses that will take colored girls
and teach them trades, by which they can obtain an honorable living?
The fact that we have made good cooks, good waiters, good barbers, and
white-washers, induces the belief that we may excel in higher branches
of industry. "One thing is certain; we must find new methods of
obtaining a livelihood, for the old ones are failing us very fast".
We, therefore, call upon the intelligent and thinking ones amongst
us, to urge upon the colored people within their reach, in all
seriousness, the duty and the necessity of giving their children
useful and lucrative trades, by which they may commence the battle
of life with weapons, commensurate with the exigencies of
conflict.--"African Repository", vol. xxix., pp. 136, 137.
EDUCATION OF COLORED PEOPLE
("Written by a highly respectable gentleman of the South in" 1854)
Several years ago I saw in the "Repository", copied from the
"Colonization Herald", a proposal to establish a college for the
education of young colored men in this country. Since that time I have
neither seen nor heard anything more of it, and I should be glad to
hear whether the proposed plan was ever carried into execution.
Four years ago I conversed with one of the officers of the
Colonization Society on the subject of educating in this country
colored persons intending to emigrate to Liberia, and expressed my
firm conviction of the paramount importance of high moral and mental
training as a fit preparation for such emigrants.
To my great regret the gentleman stated that under existing
circumstances the project, all important as he confessed it to be, was
almost impracticable; so strong being the influence of the enemies of
colonization that they would dissuade any colored persons so educated
from leaving the United States.
I know that he was thoroughly acquainted with the subject in all its
bearings, and therefore felt that he must have good reasons for what
he said; still I hoped the case was not so bad as he thought, and,
at any rate, I looked forward with strong hope to the time when the
colored race would, as a body, open their eyes to the miserable,
unnatural position they occupy in America; when they would see who
were their true friends, those who offered them real and complete
freedom, social and political, in a land where there is no white race
to keep them in subjection, where they govern themselves by their own
laws; or those pretended friends who would keep the African where he
can never be aught but a serf and bondsman of a despised caste, and
who, by every act of their pretended philanthropy, make the colored
man's condition worse.
Most happily, since that time, the colored race has been aroused to a
degree never before known, and the conviction has become general among
them that they must go to Liberia if they would be free and happy.
Under these circumstances the better the education of the colored
man the more keenly will he feel his present situation and the more
clearly he will see the necessity of emigration.
Assuming such to be the feelings of the colored race, I think the
immense importance of a collegiate institution for the education of
their young must be felt and acknowledged by every friend of the
race. Some time since the legislature of Liberia passed an act to
incorporate a college in Liberia, but I fear the project has failed,
as I have heard nothing more of it since. Supposing however the funds
raised for such an institution, where are the professors to come from?
They "must" be educated in this country; and how can that be done
without establishing an institution specially for young colored men?
There is not a college in the United States where a young man of color
could gain admission, or where, supposing him admitted, he could
escape insult and indignity. Into our Theological Seminaries a few are
admitted, and are, perhaps, treated well; but what difficulty they
find in obtaining a proper preparatory education. The cause of
religion then, no less than that of secular education, calls for such
a measure.
I think a strong and earnest appeal ought to be made to every friend
of colonization throughout the United States to support the scheme
with heart, hand and purse. Surely there are enough friends of the
cause to subscribe at least a moderate sum for such a noble object;
and in a cause like this, wealthy colored persons ought to, and
doubtless will, subscribe according to their means. In addition to the
general appeal through the "Repository", let each individual friend
of colonization use all his influence with his personal friends and
acquaintances, especially with such as are wealthy. I know from my own
experience how much can be done by personal application, even in cases
where success appears nearly hopeless.--I will pledge myself to use my
humble endeavors to the utmost with my personal acquaintances. A large
sum would not be "absolutely necessary" to found the college; and it
would certainly be better to commence in the humblest way than to give
up the scheme altogether.
Buildings for instance might be purchased in many places for a very
moderate sum that would answer every purpose, or they might be built
in the cheapest manner; in short, everything might be commenced on the
most economical scale and afterwards enlarged as funds increased.
Those who are themselves engaged in teaching, such as the faculties of
colleges, etc., would, of course, be most competent to prepare a
plan for the proposed institution, and the ablest of them should be
consulted; meantime almost anyone interested in the cause may offer
some useful hint. In that spirit, I would myself offer a few brief
suggestions, in case this appeal should be favorably received.
Probably few men of my time of life have studied the character and
condition of the African race more attentively than I have, with what
success I cannot presume to say, but the opinion of any one devoting
so much of his time to the subject ought to be of "some" value.
My opinion of their capacity has been much raised during my attempts
at instructing them, but at the same time, I am convinced that they
require a "totally different mode of training from whites", and that
any attempt to educate the two races together must prove a failure.
I now close these desultory remarks with the hope that some one more
competent than myself will take up the cause and urge it until some
definite plan is formed.--"African Repository", vol. xxx., pp. 194,
195, 196.
FROM A MEMORIAL TO THE LEGISLATURE OF NORTH CAROLINA, CIRCULATED AMONG
THE CITIZENS OF THAT STATE IN 1855, TO SECURE THE MODIFICATION OF
CERTAIN LAWS REGULATING SLAVES AND FREE PERSONS OF COLOR.
ELEVATION OF THE COLORED RACE
The Memorial is thus introduced:
"Your memorialists are well aware of the delicate nature of the
subject to which the attention of the Legislature is called, and
of the necessity of proceeding with deliberation and caution. They
propose some radical changes in the law of slavery, demanded by our
common christianity, by public morality, and by the common weal of
the whole South. At the same time they have no wish or purpose
inconsistent with the best interests of the slaveholder, and suggest
no reform which may impair the efficiency of slave labor. On the
contrary, they believe that the much desired modifications of our
slave code will redound to the welfare of all classes, and to the
honor and character of the State throughout the civilized world."
The attention of the Legislature was then asked to the following
propositions: "1. That it behooves us as christian people to establish
the institution of matrimony among our slaves, with all its legal
obligations and guarantees as to its duration between the parties. 2.
That under no circumstances should masters be permitted to disregard
these natural and sacred ties of relationship among their slaves, or
between slaves belonging to different masters. 3. That the parental
relation to be acknowledged by law; and that the separation of parents
from their young children, say of twelve years and under, be strictly
forbidden, under heavy pains and penalties. 4. That the laws which
prohibit the instruction of slaves and free colored persons,
by teaching them to read the Bible and other good books, be
repealed."--"African Repository", vol. xxxi., pp. 117, 118.
A LAWYER FOR LIBERIA
On the sailing of almost every expedition we have had occasion to
chronicle the departure of missionaries, teachers, or a physician, but
not until the present time, that of a lawyer. The souls and bodies of
the emigrants have been well cared for; now, it is no doubt supposed,
they require assistance in guarding their money, civil rights, etc.
Most professional emissaries have been educated at public expense,
either by Missionary or the Colonization Societies, but the first
lawyer goes out independent of any associated aid. Mr. Garrison
Draper, a colored man of high respectability, and long a resident of
Old Town, early determined on educating his only son for Africa. He
kept him at some good public school in Pennsylvania till fitted for
college, then sent him to Dartmouth where he remained four years and
graduated, maintaining always a very respectable standing, socially,
and in his class. After much consultation with friends, he determined
upon the study of law. Mr. Charles Gilman, a retired member of the
Baltimore Bar, very kindly consented to give young Draper professional
instruction, and for two years he remained under his tuition. Not
having any opportunities for acquiring a knowledge of the routine of
professional practice, the rules, habits, and courtesy of the Bar,
in Baltimore, Mr. Draper spent some few months in the office of a
distinguished lawyer in Boston. On returning to the city to embark
for Liberia, he underwent an examination by Judge Lee of the Superior
Court, and obtained from him a certificate of his fitness to practice
the profession of law, a copy of which we append hereto.
We consider the settlement of Mr. Draper in the Republic as an event
of no little importance. It seemed necessary that there should be one
regularly educated lawyer in a community of several thousand people,
in a Republic of freemen. True, there are many very intelligent, well
informed men now in the practice of law in Liberia, but they have not
been educated to the profession, and we believe, no one makes that his
exclusive business. We doubt not that they will welcome Mr. Draper as
one of their fraternity. To our Liberia friends we commend him as a
well-educated, intelligent man, of good habits and principles; one in
whom they may place the fullest confidence, and we bespeak for him, at
their hands, kind considerations and patronage.
STATE OF MARYLAND,
CITY OF BALTIMORE,
October 29, 1857.
Upon the application of Charles Gilman, Esq., of the Baltimore Bar,
I have examined Edward G. Draper, a young man of color, who has been
reading law under the direction of Mr. Gilman, with the view of
pursuing its practice in Liberia, Africa. And I have found him
most intelligent and well informed in his answers to the questions
propounded by me, and qualified in all respects to be admitted to the
Bar in Maryland, if he was a free white citizen of this State. Mr.
Gilman, in whom I have the highest confidence, has also testified to
his good moral character.
This certificate is therefore furnished to him by me, with a view to
promote his establishment and success in Liberia at the Bar there.
Z. COLLINS LEE,
Judge of Superior Court, Balt., Md.
"African Repository", vol. xxxiv., pp. 26 and 27.
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