Chapter 13

EDUCATION AT PUBLIC EXPENSE

The persistent struggle of the colored people to have their children educated at public expense shows how resolved they were to be enlightened. In the beginning Negroes had no aspiration to secure such assistance. Because the free public schools were first regarded as a system to educate the poor, the friends of the free blacks turned them away from these institutions lest men might reproach them with becoming a public charge. Moreover, philanthropists deemed it wise to provide separate schools for Negroes to bring them into contact with sympathetic persons, who knew their peculiar needs. In the course of time, however, when the stigma of charity was removed as a result of the development of the free schools at public expense, Negroes concluded that it was not dishonorable to share the benefits of institutions which they were taxed to support.[1] Unable then to cope with systems thus maintained for the education of the white youth, the directors of colored schools requested that something be appropriated for the education of Negroes. Complying with these petitions boards of education provided for colored schools which were to be partly or wholly supported at public expense. But it was not long before the abolitionists saw that they had made a mistake in carrying out this policy. The amount appropriated to the support of the special schools was generally inadequate to supply them with the necessary equipment and competent teachers, and in most communities the white people had begun to regard the co-education of the races as undesirable. Confronted then with this caste prejudice, one of the hardest struggles of the Negroes and their sympathizers was that for democratic education.

[Footnote 1: The Negroes of Baltimore were just prior to the Civil War paying $500 in taxes annually to support public schools which their children could not attend.]

The friends of the colored people in Pennsylvania were among the first to direct the attention of the State to the duty of enlightening the blacks as well as the whites. In 1802, 1804, and 1809, respectively, the State passed, in the interest of the poor, acts which although interpreted to exclude Negroes from the benefits therein provided, were construed, nevertheless, by friends of the race as authorizing their education at public expense. Convinced of the truth of this contention, officials in different parts of the State began to yield in the next decade. At Columbia, Pennsylvania, the names of such colored children as were entitled to the benefits of the law for the education of the poor were taken in 1818 to enable them to attend the free public schools. Following the same policy, the Abolition Society of Philadelphia, seeing that the city had established public schools for white children in 1818, applied two years later for the share of the fund to which the children of African descent were entitled by law. The request was granted. The Comptroller opened in Lombard Street in 1822 a school for children of color, maintained at the expense of the State. This furnished a precedent for other such schools which were established in 1833, and 1841.[1] Harrisburg had a colored school early in the century, but upon the establishment of the Lancastrian school in that city in the thirties, the colored as well as the white children were required to attend it or pay for their education themselves.[2]

[Footnote 1: _Special Report of the U.S. Com. of Ed_., 1871, p. 379.]

[Footnote 2: _Ibid_., p. 379.]

In 1834 the legislature of Pennsylvania established a system of public schools, but the claims of the Negroes to public education were neither guaranteed nor denied.[1] The school law of 1854, however, seems to imply that the benefits of the system had always been understood to extend to colored children.[2] This measure provided that the comptrollers and directors of the several school districts of the State could establish within their respective districts separate schools for Negro and mulatto children wherever they could be so located as to accommodate twenty or more pupils. Another provision was that wherever such schools should "be established and kept open four months in the year" the directors and comptrollers should not be compelled to admit colored pupils to any other schools of that district. The law was interpreted to mean that wherever such accommodations were not provided the children of Negroes could attend the other schools. Such was the case in the rural districts where a few colored children often found it pleasant and profitable to attend school with their white friends.[3] The children of Robert B. Purvis, however, were turned away from the public schools of Philadelphia on the ground that special educational facilities for them had been provided.[4] It was not until 1881 that Pennsylvania finally swept away all the distinctions of caste from her public school system.

[Footnote 1: _Purdon's Digest of the Laws of Pa_., p. 291, sections 1-23.]

[Footnote 2: Stroud and Brightly, _Purdon's Digest_, p. 1064, section 23.]

[Footnote 3: Wickersham, _History of Education in Pa_., p. 253.]

[Footnote 4: Wigham, _The Antislavery Cause in America_, p. 103.]

As the colored population of New Jersey was never large, there was not sufficient concentration of such persons in that State to give rise to the problems which at times confronted the benevolent people of Pennsylvania. Great as had been the reaction, the Negroes of New Jersey never entirely lost the privilege of attending school with white students. The New Jersey Constitution of 1844 provided that the funds for the support of the public schools should be applied for the equal benefit of all the people of that State.[1] Considered then entitled to the benefits of this fund, colored pupils were early admitted into the public schools without any social distinction.[2] This does not mean that there were no colored schools in that commonwealth. Negroes in a few settlements like that of Springtown had their own schools.[3] Separate schools were declared illegal by an act of the General Assembly in 1881.

[Footnote 1: Thorpe, _Federal and State Constitutions_, vol. v., p. 2604.]

[Footnote 2: _Southern Workman_, vol. xxxvii., p. 390.]

[Footnote 3: _Special Report of the U.S. Com. of Ed_., 1871, p. 400.]

Certain communities of New York provided separate schools for colored pupils rather than admit them to those open to white children. On recommendation of the superintendent of schools in 1823 the State adopted the policy of organizing schools exclusively for colored people.[1] In places where they already existed, the State could aid the establishment as did the New York Common Council in 1824, when it appropriated a portion of its fund to the support of the African Free Schools.[2] In 1841 the New York legislature authorized any district, with the approbation of the school commissioners, to establish a separate school for the colored children in their locality. The superintendent's report for 1847 shows that schools for Negroes had been established in fifteen counties in the State, reporting an enrollment of 5000 pupils. For the maintenance of these schools the sum of $17,000 had been annually expended. Colored pupils were enumerated by the trustees in their annual reports, drew public money for the district in which they resided, and were equally entitled with white children to the benefit of the school fund. In the rural districts colored children were generally admitted to the common schools. Wherever race prejudice, however, was sufficiently violent to exclude them from the village school, the trustees were empowered to use the Negroes' share of the public money to provide for their education elsewhere. At the same time indigent Negroes were to be exempted from the payment of the "rate bill" which fell as a charge upon the other citizens of the district.[3]

[Footnote 1: Randall, _Hist. of Common School System of New York_, p. 24.]

[Footnote 2: _Ibid_., p. 48.]

[Footnote 3: Randall, _Hist. of Common School System of New York_, p. 248.]

Some trouble had arisen from making special appropriations for incorporated villages. Such appropriations, the superintendent had observed, excited prejudice and parsimony; for the trustees of some villages had learned to expend only the special appropriations for the education of the colored pupils, and to use the public money in establishing and maintaining schools for the white children. He believed that it was wrong to argue that Negroes were any more a burden to incorporated villages than to cities or rural districts, and that they were, therefore, entitled to every allowance of money to educate them.[1]

[Footnote 1: Randall, _Hist. of Common School System of New York_, p. 249.]

In New York City much had already been done to enlighten the Negroes through the schools of the Manumission Society. But as the increasing population of color necessitated additional facilities, the Manumission Society obtained from the fund of the Public School Society partial support of its system. The next step was to unite the African Free Schools with those of the Public School Society to reduce the number of organizations participating in the support of Negro education. Despite the argument of some that the two systems should be kept separate, the property and schools of the Manumission Society were transferred to the New York Public School Society in 1834.[2] Thereafter the schools did not do as well as they had done before. The administrative part of the work almost ceased, the schools lost in efficiency, and the former attendance of 1400 startlingly dropped. An investigation made in 1835 showed that many Negroes, intimidated by frequent race riots incident to the reactionary movement, had left the city, while others kept their children at home for safety. It seemed, too, that they looked upon the new system as an innovation, did not like the action of the Public School Society in reducing their schools of advanced grade to that of the primary, and bore it grievously that so many of the old teachers in whom they had confidence, had been dropped. To bring order out of chaos the investigating committee advised the assimilation of the separate schools to the white. Thereupon the society undertook to remake the colored schools, organizing them into a system which offered instruction in primary, intermediate, and grammar departments. The task of reconstruction, however, was not completed until 1853, when the property of the colored schools was transferred to the Board of Education of New York.[2]

[Footnote 1: _Special Report of the U.S. Com. of Ed_., 1871, p. 366.]

[Footnote 2: _Special Report of the U.S. Com. of Ed_., 1871, p. 366.]

The second transfer marked an epoch in the development of Negro education in New York. The Board of Education proceeded immediately to perfect the system begun at the time of the first change. The new directors reclassified the lower grades, opened other grammar schools, and established a normal school according to the recommendation of the investigating committee of 1835. Supervision being more rigid thereafter, the schools made some progress, but failed to accomplish what was expected of them. They were carelessly intrusted for supervision to the care of ward officers, some of whom partly neglected this duty, while others gave the work no attention whatever. It was unfortunate, too, that some of these schools were situated in parts of the city where the people were not interested in the uplift of the despised race, and in a few cases in wards which were almost proslavery. Better results followed after the colored schools were brought under the direct supervision of the Board of Education.

Before the close of the Civil War the sentiment of the people of the State of New York had changed sufficiently to permit colored children to attend the regular public schools in several communities. This, however, was not general. It was, therefore, provided in the revised code of that State in 1864 that the board of education of any city or incorporated village might establish separate schools for children and youth of African descent provided such schools be supported in the same manner as those maintained for white children. The last vestige of caste in the public schools of New York was not exterminated until 1900, in the administration of Theodore Roosevelt as Governor of New York. The legislature then passed an act providing that no one should be denied admittance to any public school on account of race, color, or previous condition of servitude.[1]

[Footnote 1: _Laws of New York_, 1900, ch. 492.]

In Rhode Island, where the black population was proportionately larger than in some other New England States, special schools for persons of color continued. These efforts met with success at Newport. In the year 1828 a separate school for colored children was established at Providence and placed in charge of a teacher receiving a salary of $400 per annum.[1] A decade later another such school was opened on Pond Street in the same city. About this time the school law of Rhode Island was modified so as to make it a little more favorable to the people of color. The State temporarily adopted a rule by which the school fund was thereafter not distributed, as formerly, according to the number of inhabitants below the age of sixteen. It was to be apportioned, thereafter, according to the number of white persons under the age of ten years, "together with five-fourteenths of the said [colored] population between the ages of ten and twenty-four years." This law remained in force between the years 1832 and 1845. Under the new system these schools seemingly made progress. In 1841 they were no longer giving the mere essentials of reading and writing, but combined the instruction of both the grammar and the primary grades.[2]

[Footnote 1: Stockwell, _Hist. of Education in R.I_., p. 169.]

[Footnote 2: Stockwell, _Hist. of Education in R.I_., p. 51.]

Thereafter Rhode Island had to pass through the intense antislavery struggle which had for its ultimate aim both the freedom of the Negro and the democratization of the public schools. Petitions were sent to the legislature, and appeals were made to representatives asking for a repeal of those laws which permitted the segregation of the colored children in the public schools. But intense as this agitation became, and urgently as it was put before the public, it failed to gain sufficient momentum to break down the barriers prior to 1866 when the legislature of Rhode Island passed an act abolishing separate schools for Negroes.[1]

[Footnote 1: _Public Laws of the State of Rhode Island_, 1865-66, p. 49.]

Prior to the reactionary movement the schools of Connecticut were, like most others in New England at that time, open alike to black and white. It seems, too, that colored children were well received and instructed as thoroughly as their white friends. But in 1830, whether on account of the increasing race prejudice or the desire to do for themselves, the colored people of Hartford presented to the School Society of that city a petition that a separate school for persons of color be established with a part of the public school fund which might be apportioned to them according to their number. Finding this request reasonable, the School Society decided to take the necessary steps to comply with it. As such an agreement would have no standing at law the matter was recommended to the legislature of the State, which authorized the establishment in that commonwealth of several separate schools for persons of color.[1] This arrangement, however, soon proved unsatisfactory. Because of the small number of Negroes in Connecticut towns, they found their pro rata inadequate to the maintenance of separate schools. No buildings were provided for them, such schools as they had were not properly supervised, the teachers were poorly paid, and with the exception of a little help from a few philanthropists, the white citizens failed to aid the cause. In 1846, therefore, the pastor of the colored Congregational Church sent to the School Society of Hartford a memorial calling attention to the fact that for lack of means the colored schools had been unable to secure suitable quarters and competent teachers. Consequently the education of their children had been exceedingly irregular, deficient, and onerous. The School Society had done nothing for these institutions but to turn over to them every year their small share of the public fund. These gentlemen then decided to raise by taxation an amount adequate to the support of two better equipped schools and proceeded at once to provide for its collection and expenditure.[2]

[Footnote 1: _Special Report of the U.S. Com. of Ed_., 1871, p. 334.]

[Footnote 2: _Special Report of the U.S. Com. of Ed_., 1871, p. 334.]

The results gave general satisfaction for a while. But as it was a time when much was being done to develop the public schools of New England, the colored people of Hartford could not remain contented. They saw the white pupils housed in comfortable buildings and attending properly graded classes, while their own children continued to be crowded into small insanitary rooms and taught as unclassified students. The Negroes, therefore, petitioned for a more suitable building and a better organization of their schools. As this request came at the time when the abolitionists were working hard to exterminate caste from the schools of New England, the School Committee called a meeting of the memorialists to decide whether they desired to send their children to the white or separate schools.[1] They decided in favor of the latter, provided that the colored people should have a building adequate to their needs and instruction of the best kind.[2] Complying with this decision the School Society erected the much-needed building in 1852. To provide for the maintenance of the separate schools the property of the citizens was taxed at such a rate as to secure to the colored pupils of the city benefits similar to those enjoyed by the white pupils.[3]

[Footnote 1: _Minority Report_, etc., p. 21.]

[Footnote 2: _Ibid_., p. 22.]

[Footnote 3: _Special Report of the U.S. Com. of Ed_., 1871, p. 334.]

Ardent antislavery men believed that this segregation in the schools was undemocratic. They asserted that the colored people would never have made such a request had the teachers of the public schools taken the proper interest in them. The Negroes, too, had long since been convinced that the white people would not maintain separate schools with the same equipment which they gave their own. This arrangement, however, continued until 1868. The legislature then passed an act declaring that the schools of the State should be open to all persons alike between the ages of four and sixteen, and that no person should be denied instruction in any public school in his school district on account of race or color.[1]

[Footnote 1: _Public Acts of the General Assembly of Conn_., 1868, p. 296.]

In the State of Massachusetts the contest was most ardent. Boston opened its first primary school for colored children in 1820. In other towns like Salem and Nantucket, New Bedford and Lowell, where the colored population was also considerable, the same policy was carried out.[1] Some years later, however, both the Negroes and their friends saw the error of their early advocacy of the establishment of special schools to escape the stigma of receiving charity. After the change in the attitude toward the public free schools and the further development of caste in American education, there arose in Massachusetts a struggle between leaders determined to restrict the Negroes' privileges to the use of poorly equipped separate schools and those contending for equality in education.

[Footnote 1: _Minority Report_, etc., p. 35.]

Basing their action on the equality of men before the law, the advocates of democratic education held meetings from which went frequent and urgent petitions to school committees until Negroes were accepted in the public schools in all towns in Massachusetts except Boston.[1] Children of African blood were successfully admitted to the New Bedford schools on equality with the white youth in 1838.[2] In 1846 the school committee of that town reported that the colored pupils were regular in their attendance, and as successful in their work as the whites. There were then ninety in all in that system; four in the high school, forty in grammar schools, and the remainder in the primary department, all being scattered in such a way as to have one to four in twenty-one to twenty-eight schools. At Lowell the children of a colored family were not only among the best in the schools but the greatest favorites in the system.[3]

[Footnote 1: _Ibid_., p. 20, and _Niles Register_, vol. lxvi., p. 320.]

[Footnote 2: _Minority Report_, etc., p. 23.]

[Footnote 3: _Minority Report_, etc., p. 25.]

The consolidation of the colored school of Salem with the others of that city led to no disturbance. Speaking of the democracy of these schools in 1846 Mr. Richard Fletcher said: "The principle of perfect equality is the vital principle of the system. Here all classes of the community mingle together. The rich and the poor meet on terms of equality and are prepared by the same instruction to discharge the duties of life. It is the principle of equality cherished in the free schools on which our government and free institutions rest. Destroy this principle in the schools and the people would soon cease to be free." At Nantucket, however, some trouble was experienced because of the admission of pupils of color in 1843. Certain patrons criticized the action adversely and withdrew fourteen of their children from the South Grammar School. The system, however, prospered thereafter rather than declined.[1] Many had no trouble in making the change.[2]

[Footnote 1: _Ibid_., p. 6.]

[Footnote 2: _Ibid_., p. 23.]

These victories having been won in other towns of the State by 1846, it soon became evident that Boston would have to yield. Not only were abolitionists pointing to the ease with which this gain had been made in other towns, but were directing attention to the fact that in these smaller communities Negroes were both learning the fundamentals and advancing through the lower grades into the high school. Boston, which had a larger black population than all other towns in Massachusetts combined, had never seen a colored pupil prepared for a secondary institution in one of its public schools. It was, therefore, evident to fair-minded persons that in cities of separate systems Negroes would derive practically no benefit from the school tax which they paid.

This agitation for the abolition of caste in the public schools assumed its most violent form in Boston during the forties. The abolitionists then organized a more strenuous opposition to the caste system. Why Sarah Redmond and the other children of a family paying tax to support the schools of Boston should be turned away from a public school simply because they were persons of color was a problem too difficult for a fair-minded man.[1] The war of words came, however, when in response to a petition of Edmund Jackson, H.J. Bowditch, and other citizens for the admission of colored people to the public schools in 1844, the majority of the school committee refused the request. Following the opinion of Chandler, their solicitor, they based their action of making distinction in the public schools on the natural distinction of the races, which "no legislature, no social customs, can efface," and which "renders a promiscuous intermingling in the public schools disadvantageous both to them and to the whites."[2] Questioned as to any positive law providing for such discrimination, Chandler gave his opinion that the School Committee of Boston, under the authority perhaps of the City Council, had a legal right to establish and maintain special primary schools for the blacks. He believed, too, that in the exercise of their lawful discretionary power they could exclude white pupils from certain schools and colored pupils from certain other schools when, in their judgment, the best interests of all would thereby be promoted.[3]

[Footnote 1: Wigham, _The Antislavery Cause in America_, p. 103.]

[Footnote 2: _Minority Report_, etc., p. 31.]

[Footnote 3: _Ibid_., p. 30.]

Encouraged by the fact that colored children were indiscriminately admitted to the schools of Salem, Nantucket, New Bedford, and Lowell, in fact, of every city in Massachusetts but Boston, the friends of the colored people fearlessly attacked the false legal theories of Solicitor Chandler. The minority of the School Committee argued that schools are the common property of all, and that each and all are legally entitled without "let or hindrance" to the equal benefits of all advantages they might confer.[1] Any action, therefore, which tended to restrict to any individual or class the advantages and benefits designed for all, was an illegal use of authority, and an arbitrary act used for pernicious purposes.[2] Their republican system, the minority believed, conferred civil equality and legal rights upon every citizen, knew neither privileged nor degraded classes, made no distinctions, and created no differences between rich and poor, learned and ignorant, or white and black, but extended to all alike its protection and benefits.[3] The minority considered it a merit of the school system that it produced the fusion of all classes, promoted the feeling of brotherhood, and the habits of equality. The power of the School Committee, therefore, was limited and constrained by the general spirit of the civil policy and by the letter and spirit of the laws which regulated the system.[4] It was further maintained that to debar the colored youth from these advantages, even if they were assured the same external results, would be a sore injustice and would serve as the surest means of perpetuating a prejudice which should be deprecated and discountenanced by all intelligent and Christian men.[5]

[Footnote 1: _Ibid_., p. 3.]

[Footnote 2: _Minority Report_, etc. pp. 4 and 5.]

[Footnote 3: _Ibid_., pp. 3 _et. seq_.]

[Footnote 4: _Ibid_., p. 4.]

[Footnote 5: _Ibid_., p. 5.]

To the sophistry of Chandler, Wendell Phillips also made a logical reply. He asserted that as members of a legal body, the School Committee should have eyes only for such distinctions among their fellow-citizens as the law recognized and pointed out. Phillips believed that they had precedents for the difference of age and sex, for regulation of health, etc., but that when they opened their eyes to the varied complexion, to difference of race, to diversity of creed, to distinctions of caste, they would seek in vain through the laws and institutions of Massachusetts for any recognition of their prejudice. He deplored the fact that they had attempted to foist into the legal arrangements of the land a principle utterly repugnant to the State constitution, and that what the sovereignty of the constitution dared not attempt a school committee accomplished. To Phillips it seemed crassly inconsistent to say that races permitted to intermarry should be debarred by Mr. Chandler's "sapient committee" from educational contact.[1]

[Footnote 1: _Minority Report_, etc., p. 27.]

This agitation continued until 1855 when the opposition had grown too strong to be longer resisted. The legislature of Massachusetts then enacted a law providing that in determining the qualifications of a scholar to be admitted to any public school no distinction should be made on account of the race, color, or religious opinion of the applicant. It was further provided that a child excluded from school for any of these reasons might bring suit for damages against the offending town.[1]

[Footnote 1: _Acts and Resolves of the General Court of Mass_., 1855, ch. 256.]

In other towns of New England, where the black population was considerable, separate schools were established. There was one even in Portland, Maine.[1] Efforts in this direction were made in Vermont and New Hampshire, but because of the scarcity of the colored people these States did not have to resort to such segregation. The Constitution of Vermont was interpreted as extending to Negroes the benefits of the Bill of Rights, making all men free and equal. Persons of color, therefore, were regarded as men entitled to all the privileges of freemen, among which was that of education at the expense of the State.[2] The framers of the Constitution of New Hampshire were equally liberal in securing this right to the dark race.[3] But when the principal of an academy at Canaan admitted some Negroes to his private institution, a mob, as we have observed above, broke up the institution by moving the building to a swamp, while the officials of the town offered no resistance. Such a spirit as this accounts for the rise of separate schools in places where the free blacks had the right to attend any institution of learning supported by the State.

[Footnote 1: Adams, _Anti-slavery_, etc., p. 142.]

[Footnote 2: Thorpe, _Federal and State Constitutions_, vol. vi., p. 3762.]

[Footnote 3: _Ibid_., vol. iv., p. 2471.]

The problem of educating the Negroes at public expense was perplexing also to the minds of the people of the West. The question became more and more important in Ohio as the black population in that commonwealth increased. The law of 1825 provided that moneys raised from taxation of half a mill on the dollar should be appropriated to the support of common schools in the respective counties and that these schools should be "open to the youth of every class and grade without distinction."[1] Some interpreted this law to include Negroes. To overcome the objection to the partiality shown by school officials the State passed another law in 1829. It excluded colored people from the benefits of the new system, and returned them the amount accruing from the school tax on their property.[2] Thereafter benevolent societies and private associations maintained colored schools in Cincinnati, Columbus, Cleveland, and the southern counties of Ohio.[3] But no help came from the cities and the State before 1849 when the legislature passed a law authorizing the establishment of schools for children of color at public expense.[4]

[Footnote 1: _Laws of Ohio_, vol. xxiii., pp. 37 _et seq_.]

[Footnote 2: Hickok, _The Negro in Ohio_, p. 85.]

[Footnote 3: Simmons, _Men of Mark_, p. 374.]

[Footnote 4: _Laws of Ohio_, vol. liii., pp. 117-118.]

The Negroes of Cincinnati soon discovered that they had not won a great victory. They proceeded at once to elect trustees, organized a system, and employed teachers, relying on the money allotted them by the law on the basis of a per capita division of the school fund received by the Board of Education of Cincinnati. So great was the prejudice that the school officials refused to turn over the required funds on the grounds that the colored trustees were not electors, and therefore could not be office holders qualified to receive and disburse public funds.[1] Under the leadership of John I. Gaines the trustees called indignation meetings, and raised sufficient money to employ Flamen Ball, an attorney, to secure a writ of mandamus. The case was contested by the city officials even in the Supreme Court of the State which decided against the officious whites.[2]

[Footnote 1: _Special Report of the U.S. Com. of Ed_., 1871, pp. 371, 372.]

[Footnote 2: _Ibid_., 1871, p. 372.]

Unfortunately it turned out that this decision did not mean very much to the Negroes. There were not many of them in certain settlements and the per capita division of the fund did not secure to them sufficient means to support schools. Even if the funds had been adequate to pay teachers, they had no schoolhouses. Lawyers of that day contended that the Act of 1849 had nothing to do with the construction of buildings. After a short period of accomplishing practically nothing material, the law was amended so as to transfer the control of such colored schools to the managers of the white system.[1] This was taken as a reflection on the standing of the blacks of the city and tended to make them refuse to coöperate with the white board. On account of the failure of this body to act effectively prior to 1856, the people of color were again given power to elect their own trustees.[2]

[Footnote 1: _Laws of the State of Ohio_, vol. liii., p. 118.]

[Footnote 2: _Ibid_., p. 118.]

During the contest for the control of the colored schools certain Negroes of Cincinnati were endeavoring to make good their claim that their children had a right to attend any school maintained by the city. Acting upon this contention a colored patron sent his son to a public school, which on account of his presence became the center of unusual excitement.[1] Miss Isabella Newhall, the teacher to whom he went, immediately complained to the Board of Education, requesting that he be expelled on account of his race. After "due deliberation" the Board of Education decided by a vote of fifteen to ten that he would have to withdraw from that school. Thereupon two members of that body, residing in the district of the timorous teacher, resigned.[2]

[Footnote 1: New York _Tribune_, Feb. 19, 1855.]

[Footnote 2: New York _Tribune_, Feb. 19, 1855; and Carlier, _L'Esclavage_, etc., p. 339.]

Thereafter some progress in the development of separate schools in Cincinnati was noted. By 1855 the Board of Education of that city had established four public schools for the instruction of Negro youths. The colored pupils were showing their appreciation by regular attendance, manly deportment, and rapid progress in the acquisition of knowledge. Speaking of these Negroes in 1855, John P. Foote said that they shared with the white citizens that respect for education, and the diffusion of knowledge, which has ever been one of their "characteristics," and that they had, therefore, been more generally intelligent than free persons of color not only in other States but in all other parts of the world.[1] It was in appreciation of the worth of this class of progressive Negroes that in 1858 Nicholas Longworth built a comfortable school-house for them in Cincinnati, leasing it with the privilege of purchasing it in fourteen years.[2] They met these requirements within the stipulated time, and in 1859 secured through other agencies the construction of another building in the western portion of the city.[3]

[Footnote 1: Foote, _The Schools of Cincinnati_, p. 92.]

[Footnote 2: _Special Report of the U.S. Com. of Ed_., 1871, p. 372.]

[Footnote 3: _Ibid_., p. 372.]

The agitation for the admission of colored children to the public schools was not confined to Cincinnati alone, but came up throughout the section north of the Ohio River.[1] Where the black population was large enough to form a social center of its own, Negroes and their friends could more easily provide for the education of colored children. In settlements, however, in which just a few of them were found, some liberal-minded man usually asked the question why persons taxed to support a system of free schools should not share its benefits. To strengthen their position these benevolent men referred to the rapid progress of the belated people, many of whom within less than a generation from their emergence from slavery had become intelligent, virtuous, and respectable persons, and in not a few cases had accumulated considerable wealth.[2] Those who insisted that children of African blood should be debarred from the regular public schools had for their defense the so-called inequality of the races. Some went so far as to concede the claims made for the progressive blacks, and even to praise those of their respective communities.[3] But great as their progress had been, the advocates of the restriction of their educational privileges considered it wrong to claim for them equality with the Caucasian race. They believed that society would suffer from an intermingling of the children of the two races.

[Footnote 1: Hickok, _The Negro in Ohio_, ch. iii.; and Boone, _History of Education in Indiana_, p. 237.]

[Footnote 2: Foote, _The Schools of Cincinnati_, p. 93.]

[Footnote 3: _Ibid_., p. 92.]

In Indiana the problem of educating Negroes was more difficult. R.G. Boone says that, "nominally for the first few years of the educational experience of the State, black and white children had equal privileges in the few schools that existed."[1] But this could not continue long. Abolitionists were moving the country, and freedmen soon found enemies as well as friends in the Ohio valley. Indiana, which was in 1824 so very "solicitous for a system of education which would guard against caste distinction," provided in 1837 that the white inhabitants alone of each congressional township should constitute the local school corporation.[2] In 1841 a petition was sent to the legislature requesting that a reasonable share of the school fund be appropriated to the education of Negroes, but the committee to which it was referred reported that legislation on that subject was inexpedient.[3] With the exception of prohibiting the immigration of such persons into that State not much account of them was taken until 1853. Then the legislature amended the law authorizing the establishment of schools in townships so as to provide that in all enumerations the children of color should not be taken, that the property of the blacks and mulattoes should not be taxed for school purposes, and that their children should not derive any benefit from the common schools of that State.[4] This provision had really been incorporated into the former law, but was omitted by oversight on the part of the engrossing clerk.[5]

[Footnote 1: Boone, _History of Ed. in Indiana_, p. 237.]

[Footnote 2: _Laws of a General Nature of the State of Indiana_, 1837, p. 15.]

[Footnote 3: Boone, _History of Education in Indiana_, p. 237.]

[Footnote 4: _Laws of a General Nature of the State of Indiana_, 1855, p. 161.]

[Footnote 5: Boone, _History of Education in Indiana_, p. 237.]

A resolution of the House instructing the educational committee to report a bill for the establishment of schools for the education of the colored children of the State was overwhelmingly defeated in 1853. Explaining their position the opponents said that it was held "to be better for the weaker party that no privilege be extended to them," as the tendency to such "might be to induce the vain belief that the prejudice of the dominant race could ever be so mollified as to break down the rugged barriers that must forever exist between their social relations." The friends of the blacks believed that by elevating them the sense of their degradation would be keener, and so the greater would be their anxiety to seek another country, where with the spirit of men they "might breathe fresh air of social as well as political liberty."[1] This argument, however, availed little. Before the Civil War the Negroes of Indiana received help in acquiring knowledge from no source but private and mission schools.

[Footnote 1: Boone, _History of Education in Indiana_, p. 237.]

In Illinois the situation was better than in Indiana, but far from encouraging. The constitution of 1847 restricted the benefits of the school law to white children, stipulating the word white throughout the act so as to make clear the intention of the legislators.[1] It seemed to some that, in excluding the colored children from the public schools, the law contemplated the establishment of separate schools in that it provided that the amount of school taxes collected from Negroes should be returned. Exactly what should be done with such money, however, was not stated in the act. But even if that were the object in view, the provision was of little help to the people of color for the reason that the clause providing for the return of school taxes was seldom executed. In the few cases in which it was carried out the fund thus raised was not adequate to the support of a special school, and generally there were not sufficient colored children in a community to justify such an outlay. In districts having control of their local affairs, however, the children of Negroes were often given a chance to attend school.

[Footnote 1: The Constitution of Illinois, in the _Journal of the Constitution of the State of Illinois_, 1847, p. 344.]

As this scant consideration given Negroes of Illinois left one-half of the six thousand of their children out of the pale of education, earnest appeals were made that the restrictive word white be stricken from the school law. The friends of the colored people sought to show how inconsistent this system was with the spirit of the constitution of the State, which, interpreted as they saw it, guaranteed all persons equality.[1] They held meetings from which came renewed petitions to their representatives, entreating them to repeal or amend the old school law. It was not so much a question as to whether or not there should be separate schools as it was whether or not the people of color should be educated. The dispersed condition of their children made it impossible for the State to provide for them in special schools the same educational facilities as those furnished the youth of Caucasian blood. Chicago tried the experiment in 1864, but failing to get the desired result, incorporated the colored children into the white schools the following year.[2] The State Legislature had sufficient moral courage to do away with these caste distinctions in 1874.[3]

[Footnote 1: Thorpe, _Federal and State Constitutions_, Const. of Illinois.]

[Footnote 2: _Special Report of U.S. Com. of Ed._, 1871, p. 343.]

[Footnote 3: Starr and Curtis, _Annotated Statutes of Illinois_, ch. 105, p. 2261.]

In other States of the West and the North where few colored people were found, the solution of the problem was easier. After 1848 Negroes were legal voters in the school meetings of Michigan. Colored children were enumerated with others to determine the basis for the apportionment of the school funds, and were allowed to attend the public schools. Wisconsin granted Negroes equal school privileges.[1] After the adoption of a free constitution in 1857, Iowa "determined no man's rights by the color of his skin." Wherever the word white had served to restrict the privileges of persons of color it was stricken out to make it possible for them not only to bear arms and to vote but to attend public schools.[2]

[Footnote 1: _Special Report of the U.S. Com. of Ed._, 1871, p. 400.]

[Footnote 2: _Journal of the Constitutional Convention of the State of Iowa_, 1857, p. 3 of the Constitution.]

APPENDIX

DOCUMENTS

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.

BIBLIOGRAPHY

There is no helpful bibliography on the early education of the American Negro. A few books treating the recent problems of education in this country give facts about the enlightenment of the colored people before their general emancipation, but the investigator has to depend on promiscuous sources for adequate information of this kind. With the exception of a survey of the _Legal Status of the Colored Population in Respect to Schools and Education in the Different States_, published in the Report of the United States Commissioner of Education in 1871, there has been no attempt at a general treatment of this phase of our history. This treatise, however, is too brief to inculcate an appreciation of the extensive efforts to enlighten the ante-bellum Negro.

Considered as a local problem this question has received more attention. A few writers have undertaken to sketch the movement to educate the colored people of certain communities before the Civil War. Their objective point, however, has been rather to treat of later periods. The books mentioned below give some information with respect to the period treated in this monograph.

BOOKS ON EDUCATION

Andrews, C.C. _The history of the New York African Free Schools from their Establishment in 1787 to the Present Time_. (New York, 1830.) Embraces a period of more than forty years, also a brief account of the successful labors of the New York Manumission Society, with an appendix containing specimens of original composition, both in prose and verse, by several of the pupils; pieces spoken at public examinations; an interesting dialogue between Doctor Samuel L. Mitchell, of New York, and a little boy of ten years old, and lines illustrative of the Lancastrian system of instruction. Andrews was a white man who was for a long time the head of this colored school system.

Boese, Thomas. _Public Education in the City of New York, Its History, Condition, and Statistics, an Official Report of the Board of Education_. (New York, 1869.) While serving as clerk of the Board of Education Boese had an opportunity to learn much about the New York African Free Schools.

Boone, R.G. _A History of Education in Indiana._ (New York, 1892.) Contains a brief account of the work of the Abolitionists in behalf of the education of the Negroes of that commonwealth.

BUTLER, N.M. _Education in the United States_. A series of monographs. (New York, 1910.)

FOOTE, J.P. _The Schools of Cincinnati and Its Vicinity_. (Cincinnati, 1855.) A few pages of this book are devoted to the establishment and the development of colored schools in that city.

GOODWIN, M.B. "History of Schools for the Colored Population in the District of Columbia." (Published in the Report of the United States Commissioner of Education in 1871.) This is the most thorough research hitherto made in this field. The same system has been briefly treated by W.S. Montgomery in his _Historical Sketch of Education for the Colored Race in the District of Columbia_, 1807-1907. (Washington, D.C., 1907.) A less detailed account of the same is found in James Storum's "_The Colored Public Schools of Washington,--Their Origin, Growth, and Present Condition." (A.M.E. Church Review_, vol. v., p. 279.)

JONES, C.C. _The Religious Instruction of the Negroes in the United States_. (Savannah, 1842.) In trying to depict the spiritual condition of the colored people the writer tells also what he thought about their intellectual status.

MERIWETHER, C. _History of Higher Education in South Carolina, with a Sketch of the Free School System_. (Washington, 1889.) The author accounts for the early education of the colored people in that commonwealth but gives no details.

MILLER, KELLY. "_The Education of the Negro_." Constitutes Chapter XVI. of the Report of the United States Commissioner of Education for the year 1901. Contains a brief sketch of the early education of the Negro race in this country.

ORR, GUSTAVUS. _The Need of Education in the South_. (Atlanta, 1880.) An address delivered before the Department of Superintendence of the National Educational Association in 1879. Mr. Orr referred to the first efforts to educate the Negroes of the South.

PLUMER, W.S. _Thoughts on the Religious Instruction of Negroes_. Reference is made here to the early work of the Moravians among the colored people.

RANDALL, SAMUEL SIDWELL. _The Common School System of the State of New York_. (New York, 1851.) Comprises the several laws relating to common schools, together with full expositions, instructions, and forms, to which is prefixed an historical sketch of the system. Prepared in pursuance of an act of the legislature, under the direction of the Honorable Christopher Morgan, Superintendent of Common Schools.

STOCKWELL, THOMAS B. _A History of Public Education in Rhode Island from 1636 to 1876_. (Providence, 1876.) Compiled by authority of the Board of Education of Providence. Takes into account the various measures enacted to educate the Negroes of that commonwealth.

WICKERSHAM, J.P. _A History of Education in Pennsylvania, Private and Public, Elementary and Higher, from the Time the Swedes Settled on the Delaware to the Present Day_. (Lancaster, Pa., 1886.) Considerable space is given to the education of the Negroes.

WRIGHT, R.R., SR. _A Brief Historical Sketch of Negro Education in Georgia_. (Savannah, 1894.) The movement during the early period in that State is here disposed of in a few pages.

_A Brief Sketch of the Schools for the Black People and their Descendants, Established by the Society of Friends_, etc. (Philadelphia, 1824.)

BOOKS OF TRAVEL BY FOREIGNERS

ABDY, E.S. _Journal of a Residence and Tour in the United States from April, 1833, to October, 1834_. Three volumes. (London, 1835.) Abdy was a fellow of Jesus College, Cambridge.

ALLIOT, PAUL. _Réflexions historiques et politigues sur la Louisiane_. (Cleveland, 1911.) Good for economic conditions. Valuable for information concerning New Orleans about the beginning of the nineteenth century.

ARFWEDSON, C.D. _The United States and Canada in 1833 and 1834_. Two volumes. (London, 1834.) Somewhat helpful.

BREMER, FREDERIKA. _The Homes of the New World; Impressions of America_. Translated by M. Howitt. Two volumes. (London, 1853.) The teaching of Negroes in the South is mentioned in several places.

BRISSOT DE WARVILLE, J.P. _New Travels in the United States of America: including the Commerce of America with Europe, particularly with Great Britain and France_. Two volumes. (London, 1794.) Gives general impressions, few details.

BUCKINGHAM, J.S. _America, Historical, Statistical, and Descriptive_. Two volumes. (New York, 1841.)

---- _Eastern and Western States of America_. Three volumes. (London and Paris, 1842.) Contains useful information.

BULLOCK, W. _Sketch of a Journey through the Western States of North America from New Orleans by the Mississippi, Ohio, City of Cincinnati, and Falls of Niagara to New York_. (London, 1827.) The author makes mention of the condition of the Negroes.

COKE, THOMAS. _Extracts from the Journals of the Rev. Dr. Coke's Three Visits to America_. (London, 1790.) Contains general information.

---- _A Journal of the Reverend Doctor Coke's Fourth Tour on the Continent of America_. (London, 1792.) Brings out the interest of this churchman in the elevation of the Negroes.

CUMING, F. _Sketches of a Tour to the Western Country through the States of Kentucky and Ohio; a Voyage down the Ohio and Mississippi Rivers and a Trip through the Mississippi Territory and Part of West Florida, Commenced at Philadelphia in the Winter of 1807 and Concluded in 1809_. (Pittsburg, 1810.) Gives a few facts.

FAUX, W. _Venerable Days in America_. (London, 1823.) A "journal of a tour in the United States principally undertaken to ascertain by positive evidence, the condition and probable prospects of British emigrants, including accounts of Mr. Kirkbeck's settlement in Illinois and intended to show men and things as they are in America." The Negroes are casually mentioned.

HUMBOLDT, FRIEDRICH HEINRICH ALEXANDER, FREIHERR VON. _The Travels and Researches of Friedrich Heinrich Alexander von Humboldt._ (London, 1833.) The author gives a "condensed narrative of his journeys in the equinoctial regions in America and in Asiatic Russia." The work contains also analyses of his important investigations. He throws a little light on the condition of the mixed breeds of the Western Hemisphere.

KEMBLE, FRANCES ANNE. _Journal of a Residence on a Plantation in 1838-1839._ (New York, 1863.) This diary is quoted extensively as one of the best sources for Southern conditions before the Civil War.

LAMBERT, JOHN. _Travels through Canada and the United States, in the Years 1806, 1807, and 1808._ Two volumes. (London, 1813.) To this journal are added notices and anecdotes of some of the leading characters in the United States. This traveler saw the Negroes.

PONS, FRANÇOIS RAYMOND DE. _Travels in Parts of South America, during the Years 1801, 1802, 1803, and 1804._ (London, 1806.) Contains a description of Caracas; an account of the laws, commerce, and natural productions of that country; and a view of the customs and manners of the Spaniards and native Indians. Negroes are mentioned.

PRIEST, WILLIAM. _Travels in the United States Commencing in the Year 1793 and ending in the Year 1797._ (London, 1802.) Priest made two voyages across the Atlantic to appear at the theaters of Baltimore, Boston, and Philadelphia. He had something to say about the condition of the Negroes.

ROCHEFOUCAULD-LIANCOURT, DUC DE. _Travels through the United States of America, the Country of the Iroquois, and Upper Canada in the Years 1795, 1796, and 1797._ (London, 1799.) The author discusses the attitude of the people toward the uplift of the Negroes.

SCHOEPF, JOHANN DAVID. _Reise durch der Mittlern und Sudlichen Vereinigten Nordamerikanischen Staaten nach Ost-Florida und den Bahama Inseln unternommen in den Jahren 1783 und 1784._ (Cincinnati, 1812.) A translation of this work was published by Alfred J. Morrison at Philadelphia in 1911. Gives general impressions.

SMYTH, J.F.D. _A Tour in the United States_. (London, 1848.) This writer incidentally mentions the people of color.

SUTCLIFF, ROBERT. _Travels in Some Parts of North America in the Years 1804, 1805, and 1806_. (Philadelphia, 1812.) While traveling in slave territory Sutcliff studied the mental condition of the colored people.

BOOKS OF TRAVEL BY AMERICANS

BROWN, DAVID. _The Planter, or Thirteen Years in the South_. (Philadelphia, 1853.) Here we get a Northern white man's view of the heathenism of the Negroes.

BURKE, EMILY. _Reminiscences of Georgia_. (Oberlin, Ohio, 1850.) Presents the views of a woman who was interested in the uplift of the Negro race.

EVANS, ESTWICK. _A Pedestrious Tour of Four Thousand Miles through the Western States and Territories during the Winter and Spring of 1818_. (Concord, N.H., 1819.) Among the many topics treated is the author's contention that the Negro is capable of the highest mental development.

OLMSTED, FREDERICK LAW. _A Journey in the Seaboard Slave States, with Remarks on their Economy_. (New York, 1859.)

---- _A Journey in the Back Country_. (London, i860.)

---- _Journeys and Explorations in the Cotton Kingdom_. (London, 1861.) Olmsted was a New York farmer. He recorded a few important facts about the education of the Negroes immediately before the Civil War.

PARSONS, E.G. _Inside View of Slavery, or a Tour among the Planters_. (Boston, 1855.) The introduction was written by Harriet Beecher Stowe. It was published to aid the antislavery cause, but in describing the condition of Negroes the author gave some educational statistics.

REDPATH, JAMES. _The Roving Editor, or Talks with Slaves in Southern States_. (New York 1859.) The slaves are here said to be telling their own story.

SMEDES, MRS. SUSAN (DABNEY). _Memorials of a Southern Planter_. (Baltimore, 1887.) The benevolence of those masters who had their slaves taught in spite of public opinion and the law, is well brought out in this volume.

TOWER, REVEREND PHILO. _Slavery Unmasked_. (Rochester, 1856.) Valuable chiefly for the author's arraignment of the so-called religious instruction of the Negroes after the reactionary period.

WOOLMAN, JOHN. _Journal of John Woolman, with an Introduction by John G. Whittier_. (Boston, 1873.) Woolman traveled so extensively in the colonies that he probably knew more about the mental state of the Negroes than any other Quaker of his time.

LETTERS

JEFFERSON, THOMAS. Letters of Thomas Jefferson to Abbé Grégoire, M.A. Julien, and Benjamin Banneker. In _Jefferson's Works_, Memorial Edition, xii. and xv. He comments on Negroes' talents.

MADISON, JAMES. Letter to Prances Wright. _In Madison's Works_, vol. iii., p. 396. The training of Negroes is discussed.

MAY, SAMUEL JOSEPH. _The Right of the Colored People to Education_. (Brooklyn, 1883.) A collection of public letters addressed to Andrew T. Judson, remonstrating on the unjust procedure relative to Miss Prudence Crandall.

MCDONOGH, JOHN. "A Letter of John McDonogh on African Colonization addressed to the Editor of _The New Orleans Commercial Bulletin_," McDonogh was interested in the betterment of the colored people and did much to promote their mental development.

SHARPE, H. ED. _The Abolition of Negro Apprenticeship_. A letter to Lord Brougham. (London, 1838.)

_A Southern Spy, or Curiosities of Negro Slavery in the South. Letters from a Southern to a Northern Gentleman_. The comment of a passer-by.

_A Letter to an American Planter from his Friend in London in 1781_. The writer discussed the instruction of Negroes.

BIOGRAPHIES

BIRNEY, CATHERINE H. _The Grimké Sisters; Sara and Angelina Grimké, the First American Women Advocates of Abolition and Woman's Rights_. (Boston, 1885.) Mentions the part these workers played in the secret education of Negroes in the South.

BIRNEY, WILLIAM. _James G. Birney and His Times_. (New York, 1890.) A sketch of an advocate of Negro education.

BOWEN, CLARENCE W. _Arthur and Lewis Tappan_. A paper read at the fiftieth anniversary of the New York Anti-Slavery Society, at the Broadway Tabernacle, New York City, October 2, 1883. An honorable mention of two promoters of the colored manual labor schools.

CHILD, LYDIA MARIA. _Isaac T. Hopper: A True Life_. (Boston and Cleveland, 1853.)

CONWAY, MONCURE DANIEL. _Benjamin Banneker, the Negro Astronomer_. (London, 1864.)

(COOPER, JAMES F.) _Notions of the Americans Picked up by a Traveling Bachelor_. (Philadelphia, 1828.) General.

DREW, BENJAMIN. _A North-side View of Slavery. The Refugee: or the Narratives of Fugitive Slaves in Canada_. Related by themselves, with an Account of the History and Condition of the Colored Population of Upper Canada. (New York and Boston, 1856.)

GARRISON, FRANCIS AND WENDELL P. _William Lloyd Garrison, 1805-1879. The Story of his Life told by his Children_. Four volumes. (Boston and New York, 1894.) Includes a brief account of what he did for the education of the colored people.

HALLOWELL, A.D. _James and Lucretia Mott; Life and Letters_. (Boston, 1884.) These were ardent abolitionists who advocated the education of the colored people.

JOHNSON, OLIVER. _William Lloyd Garrison and his Times_. (Boston, 1880. New edition, revised and enlarged, Boston, 1881.)

LOSSING, BENSON J. _Life of George Washington, a Biography, Military and Political_. Three volumes. (New York, 1860.) Gives the will of George Washington, who provided that at the stipulated time his slaves should be freed and that their children should be taught to read.

MATHER, COTTON. _The Life and Death of the Reverend John Elliot who was the First Preacher of the Gospel to the Indians in America_. The third edition carefully corrected. (London, 1694.) Sets forth the attitude of John Elliot toward the teaching of slaves.

MOTT, A. _Biographical Sketches and Interesting Anecdotes of Persons of Color; with a Selection of Pieces of Poetry_. (New York, 1826.) Some of these sketches show how ambitious Negroes learned to read and write in spite of opposition.

SIMMONS, W.J. _Men of Mark: Eminent, Progressive, and Rising, with an Introductory Sketch of the Author by Reverend Henry M. Turner_. (Cleveland, Ohio, 1891.) Accounts for the adverse circumstances under which many ante-bellum Negroes acquired knowledge.

SNOWDEN, T.B. _The Autobiography of John B. Snowden_. (Huntington, W. Va., 1900.)

WIGHTMAN, WILLIAM MAY. _Life of William Capers, one of the Bishops of the Methodist Episcopal Church South; including an Autobiography_. (Nashville, Tenn., 1858.) Shows what Capers did for the religious instruction of the colored people.

AUTOBIOGRAPHIES

ASBURY, BISHOP FRANCIS. _The Journal of the Reverend Francis Asbury, Bishop of the Methodist Episcopal Church, from August 7, 1781, to December 7, 1815_. Three volumes. (New York, 1821.)

COFFIN, LEVI. _Reminiscences of Levi Coffin, reputed President of the Under Ground Railroad_. (Second edition, Cincinnati, 1880.) Mentions the teaching of slaves.

DOUGLASS, FREDERICK. _Narrative of the Life of Frederick Douglass, as an American Slave_. Written by himself. (Boston, 1845.) Gives several cases of secret Negro schools.

---- _The Life and Times of Frederick Douglass from 1817 to 1882_. Written by himself. Illustrated. With an Introduction by the Right Honorable John Bright, M.P. Edited by John Loeb, F.R.G.S., of the _Christian Age_, Editor of _Uncle Tom's Story of his Life_. (London, 1882.) Contains Douglass's appeal in behalf of vocational training.

FLINT, TIMOTHY. _Recollections of the last Ten Years_. A series of letters to the Reverend James Flint of Salem, Massachusetts, by T. Flint, Principal of the Seminary of Rapide, Louisiana. (Boston, 1826.) Mentions the teaching of Negroes.

GENERAL HISTORIES

BANCROFT, GEORGE. _History of the United States_. Ten volumes. (Boston, 1857-1864.)

HART, A.B., Editor. _American History told by Contemporaries_. Four volumes. (New York, 1898.)

---- _The American Nation; A history, etc_. Twenty-seven volumes. (New York, 1904-1908.) The volumes which have a bearing on the subject treated in this monograph are Bourne's _Spain in America_, Edward Channing's _Jeffersonian System_, F.J. Turner's _Rise of the New West_, and Hart's _Slavery and Abolition_.

HERRERA Y TORDESILLAS, ANTONIO DE. _Historia General de los hechos de los Castellanos en las islas i tierra firme del mar oceano. Escrito por Antonio herrera coronista mayor de Sr. M. de las Indias y si coronista de Castilla. En Quatro decadas desde el año de 1492 hasta el de 1554. Decada primera del rey Nuro Señor_. (En Madrid en la Imprenta real de Nicolas Rodriguez Franco, año 1726-1727.)

MCMASTER, JOHN B. _History of the United States_. Six volumes. (New York, 1900.)

RHODES, J.F. _History of the United States from the Compromise of 1850 to the Final Restoration of Home Rule in the South_. (New York and London, Macmillan & Company, 1892-1906.)

VON HOLST, HERMAN. _The Constitutional and Political History of the United States of America_. (Seven volumes. Chicago, 1877.)

STATE HISTORIES

ASHE, S.A. _History of North Carolina_. (Greensboro, 1908.)

BANCROFT, HUBERT HOWE. _History of Arizona and New Mexico, 1530-1888_. (San Francisco, 1890.)

BEARSE, AUSTIN. _Reminiscences of Fugitive Slave Days in Boston_. (Boston, 1880.)

BETTLE, EDWARD. "Notices of Negro Slavery as Connected with Pennsylvania." Read before the Historical Society of

Pennsylvania, 8th Mo., 7th, 1826. _Memoirs of Historical Society of Pennsylvania_.

BRACKETT, JEFFREY R. _The Negro in Maryland_. Johns Hopkins University Studies. (Baltimore, 1889.)

COLLINS, LEWIS. _Historical Sketches of Kentucky_. (Maysville, Ky., and Cincinnati, Ohio, 1847.)

JONES, CHARLES COLCOCK, JR. _History of Georgia_. (Boston, 1883.)

MCCRADY, EDWARD. _The History of South Carolina under the Royal Government, 1719-1776_, by Edward McCrady, a Member of the Bar of South Carolina and President of the Historical Society of South Carolina, Author of _A History of South Carolina under the Proprietary Government_. (New York and London, 1899.)

STEINER, B.C. _History of Slavery in Connecticut_. (Johns Hopkins University Studies, 1893.)

STUVÉ, BERNARD, and Alexander Davidson. _A Complete History of Illinois from 1673 to 1783_. (Springfield, 1874.)

TREMAIN, MARY M.A. _Slavery in the District of Columbia_. (University of Nebraska Seminary Papers, April, 1892.)

_History of Brown County, Ohio_. (Chicago, 1883.)

"_Slavery in Illinois, 1818-1824." (Massachusetts Historical Society Collections_, volume x.)

CHURCH HISTORIES

BANGS, NATHAN. _A History of the Methodist Episcopal Church_. Four volumes. (New York, 1845.)

BENEDICT, DAVID. _A General History of the Baptist Denomination in America and in Other Parts of the World_. (Boston, 1813.)

---- _Fifty Years among the Baptists_. (New York, 1860.)

DALCHO, FREDERICK. _An Historical Account of the Protestant Episcopal Church in South Carolina, from the First Settlement of the Province to the War of the Revolution_; with notices of the present State of the Church in each Parish: and some Accounts of the early Civil History of Carolina never before published. To which are added: the Laws relating to Religious Worship, the Journal and Rules of the Convention of South Carolina; the Constitution and Canons of the Protestant Episcopal Church and the Course of Ecclesiastical Studies. (Charleston, 1820.)

DAVIDSON, REV. ROBERT. _History of the Presbyterian Church in the State of Kentucky; with a Preliminary Sketch of the Churches in the Valley of Virginia._ (New York, Pittsburgh, and Lexington, Kentucky, 1847.)

HAMILTON, JOHN T. _A History of the Church Known as the Moravian Church, or the Unitas Fratrum, or the Unity of Brethren during the Eighteenth and Nineteenth Centuries._ (Bethlehem, Pa., 1900.)

HAWKS, FRANCIS L. _Ecclesiastical History of the United States._ (New York, 1836.)

JAMES, CHARLES P. _Documentary History of the Struggle for Religious Liberty in Virginia._ (Lynchburg, Va., 1900.)

MATLACK, LUCIUS. _The History of American Slavery and Methodism from 1780 to 1849: and History of the Wesleyan Methodist Connection of America. In Two Parts with an Appendix._ (New York, 1849.)

MCTYEIRE, HOLLAND N. _A History of Methodism; comprising a View of the Rise of the Revival of Spiritual Religion in the First Half of the Eighteenth Century, and the Principal Agents by whom it was promoted in Europe and America, with some Account of the Doctrine and Polity of Episcopal Methodism in the United States and the Means and Manner of its Extension down to 1884._ (Nashville, Tenn., 1884.) McTyeire was one of the bishops of the Methodist Episcopal Church South.

REICHEL, L.T. _The Early History of the Church of the United Brethren (Unitas Fratrum) commonly Called Moravians in North America, from 1734 to 1748._ (Nazareth, Pa., 1888.)

RUSH, CHRISTOPHER. _A Short Account of the African Methodist Episcopal Church in America._ Written by the aid of George Collins. Also a view of the Church Order or Government from Scripture and from some of the best Authors relative to Episcopacy. (New York, 1843.)

SEMPLE, R.B. _History of the Rise and Progress of the Baptists in Virginia._ (Richmond, 1810.)

SERMONS, ORATIONS, ADDRESSES

BACON, THOMAS. _Sermons Addressed to Masters and Servants._ Published in 1743. Republished with other tracts by Rev. William Meade. (Winchester, Va., 1805.)

BOUCHER, JONATHAN. "American Education." This address is found in the author's volume entitled _A View of the Causes and Consequences of the American Revolution_; in thirteen discourses, preached in North America between the years 1763 and 1775: with an historical preface. (London, 1797.)

BUCHANAN, GEORGE. _An Oration upon the Moral and Political Evil of Slavery_. Delivered at a Public Meeting of the Maryland Society for Promoting the Abolition of Slavery, and Relief of Free Negroes and others unlawfully held in Bondage. Baltimore, July 4, 1791. (Baltimore, 1793.)

CATTO, WILLIAM T. _A Semicentenary Discourse Delivered in the First African Presbyterian Church, Philadelphia, on the 4th Sabbath of May, 1857_: with a History of the Church from its first organization; including a brief Notice of Reverend John Gloucester, its First Pastor. Also an appendix containing sketches of all the Colored Churches in Philadelphia. (Philadelphia, 1857.) The author was then pastor of this church.

DANA, JAMES. _The African Slave Trade_. A Discourse delivered in the City of New Haven, September 9, 1790, before the Connecticut Society for the Promotion of Freedom. (New Haven, 1790.) Dr. Dana was at that time the pastor of the First Congregational Church of New Haven.

FAWCETT, BENJAMIN. _A Compassionate Address to the Christian Negroes in Virginia, and other British Colonies in North America_. With an appendix containing some account of the rise and progress of Christianity among that poor people. (The second edition, Salop, printed by F. Edwards and F. Cotton.)

GARRISON, WILLIAM LLOYD. _An Address Delivered before the Free People of Color in Philadelphia, New York, and other Cities during the Month of June, 1831_. (Boston, 1831.)

GRIFFIN, EDWARD DORR. _A Plea for Africa_. A Sermon preached October 26, 1817, in the First Presbyterian Church in the City of New York before the Synod of New York and New Jersey at the Request of the Board of Directors of the African School established by the Synod. (New York, 1817.) The aim was to arouse interest in this school.

JONES, CHARLES COLCOCK. _The Religious Instruction of Negroes_. A Sermon delivered before the Association of the Planters in Liberty and McIntosh Counties, Georgia. (Princeton, N.J., 1832.) Jones was then engaged in the work which he was discussing.

MAYO, A.D. "Address on Negro Education." (_Springfield Republican_, July 9, 1897; and the _New England Magazine_, October, 1898.)

RUSH, BENJAMIN. _An Address to the Inhabitants of the British Settlements in America upon Slave Keeping_. The second edition with observations on a pamphlet entitled _Slavery not Forbidden by the Scripture or a Defense of the West Indian Planters by a Pennsylvanian_. (Philadelphia, 1773.) The Negroes' need of education is pointed out.

SECKER, THOMAS, Archbishop of Canterbury. _A Sermon Preached before the Incorporated Society for the Propagation of the Gospel in Foreign Parts_; at their Anniversary Meeting in the Parish Church of St. Mary-le-Bow, on Friday, February 20, 1741. (London 1741.) In this discourse Secker set forth his plan of teaching the Negroes to elevate themselves.

SIDNEY, JOSEPH. _An Oration Commemorative of the Abolition of the Slave Trade in the United States Delivered before the Wilberforce Philanthropic Association in the City of New York on January 2, 1809_. (New York, 1809.) The speaker did not forget the duty of all men to uplift those unfortunates who had already been degraded.

SMITH, THOMAS P. _An Address before the Colored Citizens of Boston in Opposition to the Abolition of Colored Schools, 1849_. (Boston, 1850.)

WARBURTON, WILLIAM, Bishop of Gloucester. _A Sermon Preached before the Incorporated Society for the Propagation of the Gospel in Foreign Parts_; at their Anniversary Meeting in the Parish Church of St. Mary-le-Bow on Friday, February 21, 1766. (London, 1766.) The speaker urged his hearers to enlighten the Indians and Negroes.

REPORTS ON THE EDUCATION OF THE COLORED PEOPLE

_Report of the Proceedings at the Formation of the African Education Society_; instituted at Washington, December 28, 1829. With an Address to the Public by the Board of Managers. (Washington, 1830.)

_Report of the Minority of the Committee of the Primary School Board on the Caste Schools of the City of Boston._ With some remarks on the City Solicitor's Opinion, by Wendell Phillips. (Boston, 1846.)

_Report of a Special Committee of the Grammar School Board of Boston, Massachusetts._ Abolition of the Smith Colored School. (Boston, 1849.)

_Report of the Primary School Committee, Boston, Massachusetts._ Abolition of the Colored Schools. (Boston, 1846.)

_Report of the Minority of the Committee upon the Petition of J.T. Hilton and other Colored Citizens of Boston, Praying for the Abolition of the Smith Colored School._ (Boston, 1849.)

_Opinion of Honorable Richard Fletcher as to whether Colored Children can be Lawfully Excluded from Free Public Schools._ (Boston, 1846.)

_Special Report of the Commissioner of Education on the Improvement of the Public Schools in the District of Columbia_, containing M.B. Goodwin's "History of Schools for the Colored Population in the District of Columbia." (Washington, 1871.)

_Thirty-Seventh Annual Report of the New York Public School Society, 1842._ (New York, 1842.)

STATISTICS

CLARKE, J.F. _Present Condition of the Free Colored People of the United States._ (New York and Boston, the American Antislavery Society, 1859.) Published also in the March number of the _Christian Examiner_.

_Condition of the Free People of Color in Ohio._ With interesting anecdotes. (Boston, 1839.)

_Institute for Colored Youth._ (Philadelphia, 1860-1865.) Contains a list of the officers and students.

_Report of the Condition of the Colored People of Cincinnati, 1835._ (Cincinnati, 1835.)

_Report of a Committee of the Pennsylvania Society of Abolition on Present Condition of the Colored People, etc._, 1838. (Philadelphia, 1838.)

_Statistical Inquiry into the Condition of the People of Color of the City and Districts of Philadelphia._ (Philadelphia, 1849.) _Statistics of the Colored People of Philadelphia in 1859_, compiled by Benj. C. Bacon. (Philadelphia, 1859.)

_Statistical Abstract of the United States, 1898._ Prepared by the Bureau of Statistics. (Washington, D.C., 1899.)

_Statistical View of the Population of the United States, A_, 1790-1830. (Published by the Department of State in 1835.)

_The Present State and Condition of the Free People of Color of the city of Philadelphia and adjoining districts as exhibited by the Report of a Committee of the Pennsylvania Society for Promoting the Abolition of Slavery._ Read First Month (January), 5th, 1838. (Philadelphia, 1838.)

_Trades of the Colored People._ (Philadelphia, 1838.)

United States Censuses of 1790, 1800, 1810, 1820, 1830, 1840, 1850, and 1860.

VARLE, CHARLES. _A Complete View of Baltimore_; with a Statistical Sketch of all the Commercial, Mercantile, Manufacturing, Literary, Scientific Institutions and Establishments in the same Vicinity ... derived from personal Observation and Research. (Baltimore, 1833.)

CHURCH REPORTS

_A Brief Statement of the Rise and Progress of the Testimony of Friends against Slavery and the Slave Trade._ Published by direction of the Yearly Meeting held in Philadelphia in the Fourth Month, 1843. Shows the action taken by various Friends to educate the Negroes.

_A Collection of the Acts, Deliverances, and Testimonies of the Supreme Judicatory of the Presbyterian Church, from its Origin in America to the Present Time._ By Samuel J. Baird. (Philadelphia, 1856.)

_Acts and Proceedings of the General Assembly of the Presbyterian Church in the United States of America in the Year 1800._ (Philadelphia, 1800.) The question of instructing the Negroes came up in this meeting.

PASCOE, C.F. _Classified Digest of the Records of the Society for the Propagation of the Gospel in Foreign Parts, 1701-1892, with much Supplementary Information._ (London, 1893.) A good source for the accounts of the efforts of this organization among Negroes.

"Minutes of the Methodist Conference, 1785." Found in Rev. Charles Elliott's _History of the Great Secession from the Methodist Episcopal Church_, etc. This conference discussed the education of the colored people.

REPORTS OF THE AMERICAN CONVENTION, 1794-1831

American Convention of Abolition Societies. _Minutes of the Proceedings of a Convention of Delegates from the Abolition Societies established in different Parts of the United States, assembled at Philadelphia on the first Day of January, one thousand seven hundred and ninety-four, and continued by Adjournments, until the seventh Day of the same Month, inclusive._ (Philadelphia, 1794.)

--_Minutes of the Proceedings of the Second Convention of Delegates from the Abolition Societies established in different Parts of the United States, assembled at Philadelphia on the seventh Day of January, one thousand seven hundred and ninety-five, and continued by Adjournments until the fourteenth Day of the same Month, inclusive._ (Philadelphia, 1795.)

--_Minutes of the Proceedings of the Third Convention of Delegates from the Abolition Societies established in different Parts of the United States, assembled at Philadelphia on the first Day of January, one thousand seven hundred and ninety-six, and continued, by Adjournments, until the seventh Day of the same Month, inclusive._ (Philadelphia, 1796.)

--_Address to Free Africans and other Free People of Colour in the United States._ (1796.)

--_Minutes of the Proceedings of the Fourth Convention of Delegates from the Abolition Societies established in different Parts of the United States, assembled at Philadelphia on the third Day of May, one thousand seven hundred and ninety-seven, and continued by Adjournments, until the ninth Day of the same Month, inclusive._ (Philadelphia, 1797.)

--_Minutes of the Proceedings of the Fifth Convention of Delegates from the Abolition Societies established in different Parts of the United States, assembled at Philadelphia on the first Day of June, one thousand seven hundred and ninety-eight, and continued, by Adjournments, until the sixth Day of the same Month, inclusive._ (Philadelphia, 1798.)

American Convention of Abolition Societies. _Minutes of the Proceedings of the Sixth Convention of Delegates from the Abolition Societies established in different parts of the United States, assembled at Philadelphia, on the fourth Day of June, one thousand eight hundred, and continued by Adjournments, until the sixth Day of the same Month, inclusive._ (Philadelphia, 1800.)

--_Minutes of the Proceedings of the Seventh Convention of Delegates from the Abolition Societies established in different parts of the United States, assembled at Philadelphia on the third Day of June, one thousand eight hundred and one, and continued by Adjournments until the sixth Day of the same Month, inclusive._ (Philadelphia, 1801.)

--_Minutes of the Proceedings of the Eighth Convention of Delegates from the Abolition Societies established in different parts of the United States, assembled at Philadelphia, on the tenth Day of January, one thousand eight hundred and three, and continued by Adjournments until the fourteenth Day of the same Month, inclusive._ (Philadelphia, 1803.)

--_Minutes of the Proceedings of the Ninth American Convention for promoting the Abolition of Slavery and improving the Condition of the African Race; assembled at Philadelphia on the ninth Day of January, one thousand eight hundred and four, and continued by Adjournments until the thirteenth Day of the same Month, inclusive._ (Philadelphia, 1804.)

--_Address of the American Convention for promoting the Abolition of Slavery and improving the Condition of the African Race, assembled at Philadelphia, in January, 1804, to the People of the United States._ (Philadelphia, 1804.)

--_Minutes of the Proceedings of the Tenth American Convention for promoting the Abolition of Slavery and improving the Condition of the African Race; assembled at Philadelphia on the fourteenth Day of January, one thousand eight hundred and five, and continued by Adjournments until the seventeenth Day of the same Month, inclusive._ (Philadelphia, 1805.)

--_Minutes of the Proceedings of the Eleventh American Convention for promoting the Abolition of Slavery and improving the Condition of the African Race; assembled at Philadelphia, on the thirteenth Day of January, one thousand eight hundred and six, and continued by Adjournments until the fifteenth Day of the same Month, inclusive._ (Philadelphia, 1806.)

--_Minutes of the Proceedings of a Special Meeting of the Fifteenth American Convention for promoting the Abolition of Slavery and improving the Condition of the African Race; assembled at Philadelphia on the tenth Day of December, 1818, and continued by Adjournments until the fifteenth Day of the same Month, inclusive._ (Philadelphia, 1818.)

--_Constitution of the American Convention for promoting the Abolition of Slavery, and improving the Condition of the African Race. Adopted on the eleventh Day of December, 1818, to take effect on the fifth Day of October, 1819._ (Philadelphia, 1819.)

--_Minutes of the Eighteenth Session of the American Convention for promoting the Abolition of Slavery, and improving the Condition of the African Race. Convened at Philadelphia, on the seventh Day of October, 1823._ (Philadelphia, 1823.)

--_To the Clergy and Pastors throughout the United States._ (Dated Philadelphia, September 18, 1826.)

--_Minutes of the Adjourned Session of the Twentieth Biennial American Convention for promoting the Abolition of Slavery. Held at Baltimore, November 28._ (Philadelphia, 1828.)

REPORTS OF ANTI-SLAVERY SOCIETIES

_The Annual Report of the American and Foreign Anti-Slavery Societies, presented at New York, May 6, 1847, with the Addresses and Resolutions._ (New York, 1847.)

_The Annual Report of the American and Foreign Anti-Slavery Societies, with the Addresses and Resolutions._ (New York, 1851.)

_The First Annual Report of the American Anti-Slavery Society, with the Speeches Delivered at the Anniversary Meeting held in Chatham Street Chapel in the City of New York, on the sixth Day of May by Adjournment on the eighth, in the Rev. Dr. Lansing's Church, and the Minutes of the Society for Business._ (New York, 1834.)

_The Second Annual Report of the American Anti-Slavery Society, held in the City of New York, on the twelfth of May, 1835, and the Minutes and Proceedings of the Society for Business._ (New York, 1835.)

_The Third Annual Report of the American Anti-Slavery Society, with the Speeches delivered at the Anniversary Meeting held in the City of New York on May the tenth, 1836, and Minutes of the Meetings of the Society for Business._ (New York, 1836.)

_The Fourth Annual Report of the American Anti-Slavery Society, with the Speeches delivered at the Anniversary Meeting held in the City of New York on the ninth of May, 1837._ (New York, 1837.)

_The Fifth Annual Report of the American Anti-Slavery Society, with the Speeches delivered at the Anniversary Meeting and the Minutes and Proceedings of the Society for Business._ (New York, 1838.)

_The Sixth Annual Report of the American Anti-Slavery Society, with the Speeches delivered at the Anniversary Meeting held in the City of New York, on the seventh Day of May, 1839, and the Minutes of the Meetings of the Society for Business, held on the evenings of the three following days._ (New York, 1839.)

_The Annual Report of the American Anti-Slavery Society by the Executive Committee for the year ending May 1, 1859._ (New York, 1860.)

_The Third Annual Report of the Managers of the New England Anti-Slavery Society presented June 2, 1835_. (Boston, 1835.)

_Annual Reports of the Massachusetts (or New England) Anti-Slavery Society, 1831-end_.

_Reports of the National Anti-Slavery Convention, 1833-end_.

REPORTS OF COLONIZATION SOCIETIES

_Reports of the American Colonization Society, 1818-1832_.

_Report of the New York Colonization Society, October 1, 1823_. (New York, 1823.)

_The Seventh Annual Report of the Colonization Society of the City of New York_. (New York, 1839.)

_Proceedings of the New York State Colonization Society, 1831_. (Albany, 1831.)

_The Eighteenth Annual Report of the Colonization Society of the State of New York_. (New York, 1850.)

REPORTS OF CONVENTIONS OF FREE NEGROES

_Minutes and Proceedings of the First Annual Convention of the People of Color. Held by Adjournment in the City of Philadelphia, from the sixth to the eleventh of June, inclusive_, 1831.

(Philadelphia, 1831.)

_Minutes and Proceedings of the Second Annual Convention for the Improvement of the Free People of Color in these United States. Held by Adjournments in the City of Philadelphia, from the 4th to the 13th of June, inclusive, 1832_,(Philadelphia, 1832.)

_Minutes and Proceedings of the Third Annual Convention for the Improvement of the Free People of Color in these United States. Held by Adjournments in the city of Philadelphia, in 1833. (New York, 1833.)_ These proceedings were published also in the New York Commercial Advertiser, April 27, 1833.

_Minutes and Proceedings of the Fourth Annual Convention for the Improvement of the Free People of Color in the United States. held by Adjournments in the Asbury Church, New York, from the 2d to the 12th of June, 1834._ (New York, 1834.)

_Proceedings of the Convention of the Colored Freedmen of Ohio at Cincinnati, January 14, 1852._ (Cincinnati, Ohio, 1852.)

MISCELLANEOUS BOOKS AND PAMPHLETS

ADAMS, ALICE DANA. _The Neglected Period of Anti-Slavery in America._ Radcliffe College Monographs No. 14. (Boston and London, 1908.) Contains some valuable facts about the education of the Negroes during the first three decades of the nineteenth century.

ADAMS, JOHN. _The Works of John Adams, Second President of the United States_; with a Life of the Author, Notes, and Illustrations by his Grandson, Charles Francis Adams. Ten volumes. Volume x., shows the attitude of James Otis toward the Negroes.

ADAMS, NEHEMIAH. _A South-Side View of Slavery; or Three Months at the South in 1854._ (Boston, 1854.) The position of the South on the education of the colored people is well set forth.

AGRICOLA (pseudonym). _An Impartial View of the Real State of the Black Population in the United States._ (Philadelphia, 1824.)

ALBERT, O.V. _The House of Bondage_; or Charlotte Brooks and other Slaves Original and Life-like as they appeared in their Plantation and City Slave Life; together with pen Pictures of the peculiar Institution, with Sights and Insights into their new Relations as Freedmen, Freemen, and Citizens, with an Introduction by Reverend Bishop Willard Mallalieu. (New York and Cincinnati, 1890.)

ALEXANDER, A. _A History of Colonization on the Western Continent of Africa._ (Philadelphia, 1846.) Treats of education in "An Account of the Endeavors used by the Society for the Propagation of the Gospel in Foreign Parts, to instruct Negroes in the City of New York, together with two of Bishop Gibson's Letters on that subject, being an Extract from Dr. Humphrey's Historical Account of the Incorporated Society for the Propagation of the Gospel in Foreign Parts from its Foundation in the Year 1728." (London, 1730.)

_An Address to the People of North Carolina on the Evils of Slavery, by the Friends of Liberty and Equality, 1830._ (Greensborough, 1830.)

_An Address to the Presbyterians of Kentucky proposing a Plan for the Instruction and Emancipation of their Slaves by a Committee of the Synod of Kentucky._ (Newburyport, 1836.)

ANDERSON, MATTHEW._Presbylerianism--Its Relation to the Negro._ (Philadelphia, 1897.)

ANDREWS, E.E. _Slavery and the Domestic Slave Trade in the United States._ In a series of letters addressed to the Executive Committee of the American Union for the Relief and Improvement of the Colored Race. (Boston, 1836.)

BALDWIN, EBENEZER. _Observations on the Physical and Moral Qualities of our Colored Population with Remarks on the Subject of Emancipation and Colonization._ (New Haven, 1834.)

BASSETT, J.S. _Slavery and Servitude in the Colony of North Carolina._ (Johns Hopkins University Studies in Historical and Political Science. Fourteenth Series, iv.-v. Baltimore, 1896.)

---- _Slavery in the State of North Carolina._ (Johns Hopkins University Studies in Historical and Political Science. Series XVII., Nos. 7-8. Baltimore, 1899.)

---- _Anti-Slavery Leaders of North Carolina._ (Johns Hopkins University Studies in Historical and Political Science. Series XVI., No. 6. Baltimore, 1898.)

BAXTER, RICHARD. _Practical Works._ Twenty-three volumes. (London, 1830.)

BENEZET, ANTHONY. _A Caution to Great Britain and Her Colonies in a Short Representation of the calamitous state of the enslaved Negro in the British Dominions._ (Philadelphia, 1784.)

---- _The Case of our Fellow-Creatures, the Oppressed Africans, respectfully recommended to the serious Consideration of the Legislature of Great Britain, by the People called Quakers._ (London, 1783.)

---- _Observations on the enslaving, importing, and purchasing of Negroes; with some advice thereon, extracted from the Epistle of the Yearly-Meeting of the People called Quakers, held at London in the Year 1748._ (Germantown, 1760.)

---- _The Potent Enemies of America laid open: being some Account of the baneful Effects attending the Use of distilled spirituous Liquors, and the Slavery of the Negroes._ (Philadelphia.)

---- _A Short Account of that Part of Africa, inhabited by the Negroes. With respect to the Fertility of the Country; the good Disposition of many of the Natives, and the Manner by which the Slave Trade is carried on._ (Philadelphia, 1792.)

---- _Short Observations on Slavery, Introductory to Some Extracts from the Writings of the Abbé Raynal, on the Important Subject._

---- _Some Historical Account of Guinea, its Situation, Produce, and the General Disposition of its Inhabitants. With an Inquiry into the Rise and Progress of the Slave Trade, its Nature and Lamentable Effects._ (London, 1788.)

BIRNEY, JAMES G. _The American Churches, the Bulwarks of American Slavery, by an American._ (Newburyport, 1842.)

BIRNEY, WILLIAM. _James G. Birney and his Times. The Genesis of the Republican Party, with Some Account of the Abolition Movements in the South before 1828._ (New York, 1890.)

BOURNE, WILLIAM O. _History of the Public School Society of the City of New York, with Portraits of the Presidents of the Society._ (New York, 1870.)

BRACKETT, JEFFERY R._The Negro in Maryland. A Study of the Institution of Slavery._ (Baltimore, Johns Hopkins University, 1889).

BRANAGAN, THOMAS. _A Preliminary Essay on the Oppression of the Exiled Sons of Africa, Consisting of Animadversions on the Impolicy and Barbarity of the Deleterious Commerce and Subsequent Slavery of the Human Species_. (Philadelphia: Printed for the Author by John W. Scott, 1804.)

BRANAGAN, T. _Serious Remonstrances Addressed to the Citizens of the Northern States and their Representatives, being an Appeal to their Natural Feelings and Common Sense; Consisting of Speculations and Animadversions, on the Recent Revival of the Slave Trade in the American Republic_. (Philadelphia, 1805.)

BROWN, W.W. _My Southern Home_. (Boston, 1882.)

CHILD, LYDIA MARIA. _An Appeal in Favor of that Class of Americans Called Africans_. (Boston: Allen & Ticknor, 1833, and New York: J.S. Taylor, 1836.)

CHANNING, WILLIAM E. _Slavery_. (Boston: J. Munroe & Co., 1835.)

---- _Remarks on the Slavery Question_. (Boston: J. Munroe & Co., 1839.)

COBB, T.R.R. _An Historical Sketch of Slavery_. (Philadelphia: T. & J.W. Johnson, 1858.)

---- _An Inquiry into the Law of Negro Slavery in the United States of America. To which is Prefixed an Historical Sketch of Slavery by Thomas R.R. Cobb of Georgia_. (Philadelphia and Savannah, 1858.)

COFFIN, JOSHUA. _An Account of Some of the Principal Slave Insurrections and Others which have Occurred or been attempted in the United States and Elsewhere during the Last Two Centuries. With Various Remarks. Collected from Various Sources_. (New York, 1860.)

CONWAY, MONCURE DANIEL. _Testimonies Concerning Slavery_. (London: Chapman & Hall, 1865.) The author was a native of Virginia.

CULP, D.W. _Twentieth Century Negro Literature, or a Cyclopedia of Thought, Vital Topics Relating to the American Negro by One Hundred of America's Greatest Negroes_. (Toronto, Naperville, Ill., and Atlanta, Ga., 1902.)

DE BOW, J.D.B. _Industrial Resources of the Southern and Western States_. (New Orleans, 1852-1853.)

DELANY, M.R. _The Condition of the Colored People in United States_. (Boston, 1852.)

DRESSER, AMOS. _The Narrative of Amos Dresser with Stone's Letters from Natchez--an Obituary Notice of the Writer and Two Letters from Tallahassee Relating to the Treatment of Slaves_. (New York, 1836.)

DREWERY, WILLIAM SIDNEY. _Slave Insurrections in Virginia, 1830-1865._ (Washington, 1900.)

DUBOIS, W.E.B. _The Philadelphia Negro._ (Philadelphia, 1896.)

---- _The Suppression of the African Slave Trade to the United States of America, 1638-1870._ Harvard Historical Studies, Vol. i. (New York, London, and Bombay, 1896.)

---- Atlanta University Publications, _The Negro Common School._ (Atlanta, 1901.)

---- _The College-Bred Negro._ (Atlanta, 1900.)

---- _The Negro Church._ (Atlanta, 1903.)

---- and Dill, A.G. _The College-Bred Negro American._ (Atlanta, 1910.)

---- _The Common School and the Negro American._ (Atlanta, 1911.)

---- _The Negro American Artisan._ (Atlanta, 1912.)

ELLIOTT, REV. CHARLES. _History of the Great Secession from the Methodist Episcopal Church, etc._

_Exposition of the Object and Plan of the American Union for the Relief and Improvement of the Colored Race._ (Boston, 1835.)

FEE, JOHN G. _Anti-Slavery Manual._ (Maysville, 1848.)

FISH, C.R. _Guide to the Materials for American History in Roman and Other Italian Archives._ (Washington, D.C., Carnegie Institution, 1911.)

FRANKLIN, BENJAMIN. _The Writings of Benjamin Franklin Collected and Edited with a Life and Introduction by Albert Henry Smyth._ (New York, 1905-1907.)

FROST, W.G. "Appalachian America." In vol. i. of _The Americana_ (New York, 1912.)

GARNETT, H.H. _The Past and Present Condition and the Destiny of the Colored Race._ (Troy, 1848.)

GOODLOE, D.R. _The Southern Platform._ (Boston, 1858.)

GRÉGOIRE, BISHOP. _De la Littêrature des Nègres._ (Paris, 1808.) Translated and published by D.B. Warden at Brooklyn, in 1810.

HARRISON, SAMUEL ALEXANDER. _Wenlock Christison, and the Early Friends in Talbot County, Maryland._ A Paper read before the Maryland Historical Society, March 9, 1874. (Baltimore, 1878.)

HENSON, JOSIAH. _The Life of Josiah Henson._ (Boston, 1849.)

HICKOK, CHARLES THOMAS. _The Negro in Ohio_, 1802-1870. (Cleveland, 1896.)

HODGKIN, THOMAS A. _Inquiry into the Merits of the American Colonization Society and Reply to the Charges Brought against it, with an Account of the British African Colonization Society_. (London, 1833.)

HOLLAND, EDWIN C. _Refutation of Calumnies Circulated against the Southern and Western States_. (Charleston, 1822.)

HOWE, SAMUEL G. _The Refugees from Slavery in Canada West. Report to the Freedmen's Inquiry Committee_. (Boston, 1864.)

INGLE, EDWARD. _The Negro in the District of Columbia_. (Johns Hopkins Studies in Historical and Political Sciences, vol. xi., Baltimore, 1893.)

JAY, JOHN. _The Correspondence and Public Papers of John Jay, First Chief Justice of the United States and President of the Continental Congress, Member of the Commission to Negotiate the Treaty of Independence, Envoy to Great Britain, Governor of New York, etc_., 1782-1793. (New York and London, 1891.) Edited by Henry P. Johnson, Professor of History in the College of the City of New York.

JAY, WILLIAM. _An Inquiry into the Character and Tendencies of the American Colonization and American Anti-Slavery Societies_. Second edition. (New York, 1835.)

JEFFERSON, THOMAS. The Writings of Thomas Jefferson. Memorial Edition. Autobiography, Notes on Virginia, Parliamentary Manual, Official Papers, Messages and Addresses, and Other Writings Official and Private, etc. (Washington, 1903.)

Johns Hopkins University Studies in Historical and Political Science. H.B. Adams, Editor. (Baltimore, Johns Hopkins Press.)

JONES, C.C. _A Catechism of Scripture, Doctrine, and Practice_. (Philadelphia, 1852.)

KIRK, EDWARD E. _Educated Labor, etc_. (New York, 1868.)

LANGSTON, JOHN M. _From the Virginia Plantation to the National Capital; or, The First and Only Negro Representative in Congress from the Old Dominion_. (Hartford, 1894.)

_L'Esclavage dans les États Confédérés par un missionaire_. Deuxième édition. (Paris, 1865.)

LOCKE, M.S. _Anti-Slavery in America, from the Introduction of African Slaves to the Prohibition of the Slave Trade_, 1619-1808. Radcliffe College Monographs, No. 11. (Boston, 1901.)

LONG, J.D. _Pictures of Slavery in Church and State, Including Personal Reminiscences, Biographical Sketches, Anecdotes, etc., with Appendix Containing the Views of John Wesley and Richard Watson on Slavery_. (Philadelphia, 1857.)

LOWERY, WOODBURY. _The Spanish Settlements within the Present Limits of the United States. Florida_, 1562-1574. (New York and London, 1905.)

MADISON, JAMES. _Letters and Other Writings of James Madison Published by Order of Congress_. Four volumes. (Philadelphia, 1865.)

MALLARY, R.O. _Maybank: Some Memoirs of a Southern Christian Household; Family Life of C.C. Jones_.

MAY, S.J. _Some Recollections of our Anti-Slavery Conflict_.

MCLEOD, ALEXANDER. _Negro Slavery Unjustifiable. A Discourse by the Late Alexander McLeod, 1802, with an Appendix_. (New York, 1863.)

MEADE, BISHOP WILLIAM. _Old Churches, Ministers, and Families, of Virginia_. (Philadelphia, 1897.)

MONROE, JAMES. _The Writings of James Monroe, Including a Collection of his Public and Private Papers and Correspondence now for the First Time Printed, Edited by S.M. Hamilton_. (Boston, 1900.)

MOORE, GEORGE H. _Notes on the History of Slavery in Massachusetts by George H. Moore, Librarian of the New York Historical Society and Corresponding Member of the Massachusetts Historical Society_. (New York, 1866.)

MORGAN, THOMAS J. _The Negro in America_. (Philadelphia, 1898.)

NEEDLES, EDWARD. _Ten Years' Progress, or a Comparison of the State and Condition of the Colored People in the City and County of Philadelphia from 1837 to 1847_. (Philadelphia, 1849.)

OTHELLO (PSEUDONYM). "Essays on Negro Slavery." Published in _The American Museum_ in 1788. Othello was a free Negro.

OVINGTON, M.W. _Half-a-Man_. (New York, 1911.) Treats of the Negro in the State of New York. A few pages are devoted to the education of the colored people.

PARRISH, JOHN. _Remarks on the Slavery of the Black People; Addressed to the Citizens of the United States, Particularly to those who are in Legislative or Executive Stations in the General or State Governments; and also to Such Individuals as Hold them in Bondage_. (Philadelphia, 1806.)

PLUMER, W.S. _Thoughts on the Religious Instruction of the Negroes of this Country_. (Savannah, 1848.)

Plymouth Colony, New. _Records of the Colony of New Plymouth in New England_. Printed by Order of the Legislature of the Commonwealth of Massachusetts. Edited by Nathaniel B. Shurtleff, Member of the Massachusetts Historical Society, and Fellow of the Antiquarians of London. (Boston, 1855.)

PORTEUS, BISHOP BEILBY. _The Works of the Rev. Beilby Porteus, D.D., Late Bishop of London, with his Life by the Rev. Robert Hodgson, A.M., F.R.S., Rector of St. George's, Hanover Square, and One of the Chaplains in ordinary to His Majesty_. A new edition in six volumes. (London, 1816.)

POWER, REV. JOHN H. _Review of the Lectures of William A. Smith, D.D., on the Philosophy and Practice of Slavery as Exhibited in the Institution of Domestic Slavery in the United States, with the Duties of Masters to Slaves in a Series of Letters addressed to the Author_. (Cincinnati, 1859.)

Quaker Pamphlet.

RICE, DAVID. _Slavery Inconsistent with Justice and Good Policy: Proved by a Speech Delivered in the Convention Held at Danville, Kentucky_. (Philadelphia, 1792, and London, 1793.)

SCOBER, J. _Negro Apprenticeship in the Colonies_. (London, 1837.)

SECKER, THOMAS. _The Works of the Right Reverend Thomas Seeker, Archbishop of Canterbury with a Review of his Life and Character by B. Porteus_. (New edition in six volumes, London, 1811.)

SIEBERT, WILBUR H. _The Underground Railroad from Slavery to Freedom, by W.H. Siebert, Associate Professor of History in the Ohio State University, with an Introduction by A.B. Hart_. (New York, 1898.)

SMITH, WILLIAM A. _Lectures on the Philosophy and Practice of Slavery as Exhibited in the Institution of Domestic Slavery in the United States, with the Duties of Masters to Slaves_. (Nashville, Tenn., 1856.) Doctor Smith was the President and Professor of Moral and Intellectual Philosophy of Randolph-Macon College.

_Slavery and the Internal Slave Trade in the United States of America, being Inquiries to Questions Transmitted by the Committee of the British and Foreign Anti-Slavery Society for the Abolition of Slavery and the Slave Trade throughout the World. Presented to the General Anti-Slavery Convention Held in London, June, 1840, by the Executive Committee of the American Anti-Slavery Society._ (London, 1841.)

_The Enormity of the Slave Trade and the Duty of Seeking the Moral and Spiritual Elevation of the Colored Race._ (New York.) This work includes speeches of Wilberforce and other documents.

_The Jesuit Relations and Allied Documents, Travels, and Explorations of the Jesuit Missionaries in New France, 1610-1791. The Original French, Latin, and Italian Texts with English Translations and Notes; Illustrated by Portraits, Maps, and Facsimiles. Edited by Reuben Gold Thwaites, Secretary of the State Historical Society of Wisconsin._ (Cleveland, 1896.)

_The South Vindicated from the Treason and Fanaticism of the Northern Abolitionists._ (Philadelphia, 1836.)

THOMPSON, GEORGE. _Speech at the Meeting for the Extinction of Negro Apprenticeship._ (London, 1838.)

---- _The Free Church Alliance with Manstealers. Send Back the Money. Great Anti-Slavery Meeting in the City Hall, Glasgow, Containing the Speeches Delivered by Messrs. Wright, Douglass, and Buffum, from America, and by George Thompson of London, with a Summary Account of a Series of Meetings Held in Edinburgh by the Abovenamed Gentlemen._ (Glasgow, 1846.)

TORREY, JESSE, JR. _A Portraiture of Domestic Slavery in the United States, with Reflections on the Practicability of Restoring the Moral Rights of the Slave, without Impairing the Legal Privileges of the Possessor, and a Project of a Colonial Asylum for Free Persons of Color, Including Memoirs of Facts on the Interior Traffic in Slaves, and on Kidnapping, Illustrated with Engravings by Jesse Torrey, Jr., Physician, Author of a Series of Essays on Morals and the Diffusion of Knowledge._ (Philadelphia, 1817.)

---- _American Infernal Slave Trade; with Reflections on the Project for forming a Colony of Blacks in Africa_. (London, 1822.)

TOWER, PHILO. _Slavery Unmasked: Being a Truthful Narrative of Three Years' Residence and Journeying in Eleven Southern States; to which is Added "The Invasion of Kansas," Including the Last Chapter of her Wrongs_. (Rochester, 1856.)

TURNER, E.R. _The Negro in Pennsylvania_. (Washington, 1911.)

_Tyrannical Libertymen: a Discourse upon Negro Slavery in the United States; Composed at---- in New Hampshire; on the Late Federal Thanksgiving Day_. (Hanover, N.H., 1795.)

VAN EVRIE, JOHN H. _Negroes and Negro Slavery_, by J.H. Van Evrie, M.D. _Introductory Chapter: Causes of Popular Delusion on the Subject_. (Washington, 1853.)

---- _White Supremacy and Negro Subordination; or, Negroes a Subordinate Race, and So-called Slavery its Normal Condition. With an Appendix Showing the Past and Present Condition of the Countries South of us_. (New York, 1868.)

WALKER, DAVID. _Walker's Appeal in Four Articles, together with a Preamble, to the Colored Citizens of the World, but in Particular and very Expressly to those of the United States of America. Written in Boston, State of Massachusetts, September_ 28, 1820. Second edition. (Boston, 1830.) Walker was a Negro who hoped to arouse his race to self-assertion.

WASHINGTON, B.T. _The Story of the Negro_. Two volumes (New York, 1909.)

WASHINGTON, GEORGE. _The Writings of George Washington, being his Correspondence, Addresses, Messages, and other Papers, Official and Private, Selected and Published from the Original Manuscripts with the Life of the Author, Notes and Illustrations, by Jared Sparks_. (Boston, 1835.)

WEEKS, STEPHEN B. _Southern Quakers and Slavery. A Study in Institutional History_. (Baltimore, The Johns Hopkins Press, 1896.)

---- _The Anti-Slavery Sentiment in the South; with Unpublished Letters from John Stuart Mill and Mrs. Stowe_. (Southern History Association Publications. Volume ii., No. 2, Washington, D. C, April, 1898.)

WESLEY, JOHN. _Thoughts upon Slavery. In the Potent Enemies of America Laid Open.... London, printed: Reprinted in Philadelphia with Notes, and Sold by Joseph Cruikshank_. 1774.

WIGHAM, ELIZA. _The Anti-Slavery Cause in America and its Martyrs_. (London, 1863.)

WILLIAMS, GEORGE W. _History of the Negro Race in the United States from 1619-1880. Negroes as Slaves, as Soldiers, and as Citizens: together with a Preliminary Consideration of the Unity of the Human Family, an Historical Sketch of Africa and an Account of the Negro Governments of Sierra Leone and Liberia_. (New York, 1883.)

WOOLMAN, JOHN. _The Works of John Woolman. In two parts. Part I: a Journal of the Life, Gospel-Labors, and Christian Experiences of that Faithful Minister of Christ, John Woolman, Late of Mount Holly, in the Province of New Jersey_. (London, 1775.)

---- _Same. Part Second. Containing his Last Epistle and other Writings_. (London, 1775.)

---- _Some Considerations on the Keeping of Negroes. Recommended to the Professors of Christianity of every Denomination_. (Philadelphia, 1754.)

---- _Considerations on Keeping Negroes; Recommended to the Professors of Christianity of every Denomination. Part Second_. (Philadelphia, 1762.)

WRIGHT, R.R., JR. _The Negro in Pennsylvania_. (Philadelphia, 1912.)

MAGAZINES

_The Abolitionist, or Record of the New England Anti-Slavery Society_. Edited by a committee. Appeared in January, 1833.

_The African Methodist Episcopal Church Review_. Valuable for the following articles:

"The Colored Public Schools of Washington," by James Storum, vol. v., p. 279.

"The Negro as an Inventor," by R.R. Wright, vol. ii., p. 397. "Negro Poets," vol. iv., p. 236.

"The Negro in Journalism," vols. vi., 309, and xx., 137.

_The African Repository_. Published by the American Colonization Society from 1826 to 1832. A very good source for the development of Negro education both in this country and Liberia. Some of its most valuable articles are: "Learn Trades or Starve," by Frederick Douglass, vol. xxix., pp. 136 and 137. Taken from Frederick Douglass's Paper.

"Education of the Colored People," by a highly respectable gentleman of the South, vol. xxx., pp. 194,195, and 196.

"Elevation of the Colored Race," a memorial circulated in North Carolina, vol. xxxi., pp. 117 and 118.

"A Lawyer for Liberia," a sketch of Garrison Draper, vol. xxxiv., pp. 26 and 27.

Numerous articles on the religious instruction of the Negroes occur throughout the foregoing volumes. Information about the actual literary training of the colored people is given as news items.

_The American Museum_, or _Repository of Ancient and Modern Fugitive Pieces, etc., Prose and Poetical_. Vols. i.-iv. (First and second editions, Philadelphia, 1788. Third edition, Philadelphia, 1790.) Contains some interesting essays on the intellectual status of the Negroes, etc., contributed by "Othello," a free Negro.

_The Colonizationist and Journal of Freedom_. The author has been able to find only the volume which contains the numbers for the year 1834.

_The Crisis_. A record of the darker races published by the National Association for the Advancement of Colored People.

_The Maryland Journal of Colonization_. Published as the official organ of the Maryland Colonization Society. Among its important articles are: "The Capacities of the Negro Race," vol. iii., p. 367; and "The Educational Facilities of Liberia," vol. vii., p. 223.

_The Non-Slaveholder_. Two volumes of this publication are now found in the Library of Congress.

_The School Journal_.

_The Southern Workman_. Volume xxxvii. contains Dr. R.R. Wright's valuable dissertation on "Negro Rural Communities in Indiana."

NEWSPAPERS

District of Columbia. _The Daily National Intelligencer_.

Louisiana _The New Orleans Commercial Bulletin._

Maryland. _The Maryland Journal and Baltimore Advertiser._ _The Maryland Gazette._ _Dunlop's Maryland Gazette_ or _The Baltimore Advertiser._

Massachusetts. _The Liberator._

New York. _The New York Daily Advertiser._ _The New York Tribune._

North Carolina. _The State Gazette of North Carolina._ _The Newbern Gazette._

Pennsylvania. _The Philadelphia Gazette._

South Carolina. _The City Gazette and Commercial Daily Advertiser._ _The State Gazette of South Carolina._ _The Charleston Courier._ _The South Carolina Weekly Advertiser._ _The Carolina Gazette._ _The Columbian Herald._

Virginia. _The Richmond Enquirer._ _The Norfolk and Portsmouth Herald._ _The Virginia Herald._ (Fredericksburg.) _The Norfolk and Portsmouth Chronicle._

LAWS, DIGESTS, CHARTERS, CONSTITUTIONS, AND REPORTS

GENERAL

Code Noir ou Recueil d'édits, déclarations et arrêts concernant la Discipline et le commerce des esclaves Nègres des isles françaises de l'Amérique (in Recueils de réglemens, édits, déclarations et arrêts, concernant le commerce, l'administration de la justice et la police des colonies françaises de l'Amérique, et les engagés avec le Code Noir, et l'addition audit code). (Paris, 1745.)

GOODELL, WILLIAM. _The American Slave Code in Theory and Practice: Its Distinctive Features Shown by its Statutes, Judicial Decisions, and Illustrative Facts._ (New York, 1853.)

PETERS, RICHARD. _Condensed Reports of Cases Argued and Adjudged in the Supreme Court of the United States._ Six volumes. (Philadelphia, 1830-1834.)

THORPE, F.N. _Federal and State Constitution, Colonial Charters, and Other Organic Laws of the States, Territories, and Colonies now or heretofore Forming the United States of America. Compiled and Edited under an Act of Congress, June 30, 1906._ (Washington, 1909.)

STATE

Alabama. _Acts of the General Assembly Passed by the State of Alabama._ CLAY, C.C. _Digest of the Laws of the State of Alabama to 1843._ (Tuscaloosa, 1843.)

Connecticut. _Public Acts Passed by the General Assembly of Connecticut._

Delaware. _Laws of the State of Delaware Passed by the General Assembly._

District of Columbia. BURCH, SAMUEL. _A Digest of the Laws of the Corporation of the City of Washington, with an Appendix of the Laws of the United States Relating to the District of Columbia._ (Washington, 1823.)

Florida. _Acts of the Legislative Council of the Territory of Florida._ _Acts and Resolutions of the General Assembly of the State of Florida._

Georgia. _Laws of the State of Georgia._ COBB, HOWELL. _A Digest of the Statutes of Georgia in General Use to 1846._ (New York, 1846.) DAWSON, WILLIAM. _A Compilation of the Laws of the State of Georgia to 1831._ (Milledgeville, 1831.) PRINCE, O.H. _A Digest of the Laws of the State of Georgia to 1837._ (Athens, 1837.)

Illinois. _Laws of the State of Illinois Passed by the General Assembly._ STARR, M., and RUSSELL H. CURTIS. _Annotated Statutes of Illinois in Force, January 1, 1885._

Indiana. _Laws of a General Nature Passed by the State of Indiana._

Kentucky. _Acts of the General Assembly of the Commonwealth of Kentucky._

Louisiana. _Acts Passed by the Legislature of the State of Louisiana._ BULLARD, HENRY A., and THOMAS CURRY. _A New Digest of the Statute Laws of the State of Louisiana to 1842._ (New Orleans, 1842.)

Maryland. _Laws Made and Passed by the General Assembly of the State of Maryland._

Massachusetts. _Acts and Resolves Passed by the General Court of Massachusetts._ QUINCY, JOSIAH, JR. _Reports of Cases, Superior Court of Judicature of the Province of Massachusetts Bay, 1761-1772._ (Boston, 1865.)

Mississippi. _Laws of the State of Mississippi Passed at the Regular Sessions of the Legislature._ POINDEXTER, GEORGE. _Revised Code of the Laws of Mississippi._ (Natchez, 1824.) HUTCHINSON, A. _Code of Mississippi._ (Jackson, 1848.)

Missouri. _Acts of the General Assembly of the State of Missouri._

New Jersey. _Acts of the General Assembly of the State of New Jersey._

New York. _Laws of the State of New York._

Ohio. _Acts of a General Nature Passed by the General Assembly of the State of Ohio._ _Acts of a Local Nature Passed by the General Assembly of the State of Ohio._

Pennsylvania. _Laws of the General Assembly of the State of Pennsylvania._ BRIGHTLY, FRANK F. _A Digest of the Laws of Pennsylvania._ STROUD, G.M. _Purdon's Digest of the Laws of Pennsylvania from 1700 to 1851._ (Philadelphia, 1852.)

Rhode Island. _Acts and Resolves Passed by the General Assembly of the State of Rhode Island and Providence Plantations._

South Carolina. _Acts and Resolutions of the General Assembly of the State of South Carolina._ BREVARD, JOSEPH. _An Alphabetical Digest of the Public Statute Laws of South Carolina from 1692 to 1813._ Three volumes. (Charleston, 1814.)

Tennessee. _Acts of the General Assembly of the State of Tennessee._

Virginia. _Acts of the General Assembly of Virginia._ HENING, W.W. _Statutes at Large: A Collection of all the Laws of Virginia from the First Session of the Legislature in the Year 1816._ (Richmond, 1819 to 1823.) Published pursuant to an act of the General Assembly of Virginia, passed on the 5th of February, 1808. The work was extended by S. Shepherd who published three additional volumes in 1836. Chief source of historical material for the history of Virginia. TATE, Joseph. _A Digest of the Laws of Virginia._ (Richmond, 1841.)

INDEX

Abdy, E.S., learned that slaves were taught Abolitionists, interested in the enlightenment of Negroes Account of a pious Negro Actual education after the revolutionary period Adams, Rev. Henry, teacher at Louisville Adams, John, report of James Otis's argument on the Writs of Assistance; views on slavery Address of the American Convention of Abolition Societies African Benevolent Society of Rhode Island, school of African Episcopalians of Philadelphia, school of African Free School of Baltimore African Free Schools of New York African Methodist Episcopal Church, established Union Seminary; purchased Wilberforce Agricultural Convention of Georgia recommended that slaves be taught to read Alabama, law of 1832; provision for teaching Negroes at Mobile; Presbyterians of, interested Albany Normal School, colored student admitted Alexandria, Virginia Quakers of, instructed Negroes; Benjamin Davis, a teacher of Allen, Richard, organized A.M.E. Church; author Allen, W.H., teacher of Negroes Ambush, James E., teacher in the District of Columbia American Colonization Society, The, efforts of, to educate Negroes American Convention of Abolition Societies, The, interested in the education of Negroes; recommended industrial education; addresses of American Union, The, organized; names of its promoters (see note 1 on page 142) Amherstburg, Canada, opened a colored school; established a mission school Anderson, John G., musician Andrew, one of the first two colored teachers in Carolina Andrews, C.C. principal of New York African Free Schools Andrews, E.A., student of the needs of the Negroes Anti-slavery agitation, effect of, on education in cities Appalachian Mountains, settled by people favorable to Negroes Appo, William, musician Arnett, B.W., teacher in Pennsylvania Ashmun Institute, founded; names of the trustees Athens College, admitted colored students Attainments of Negroes at the close of the eighteenth century Auchmutty, Reverend, connected with the school established by Elias Neau Augusta, Dr. A.T., learned to read in Virginia Avery College, established Avery, Rev. Charles, donor of $300,000 for the education and Christianization of the African race

Bacon, Rev. Thomas, sermons on the instruction of Negroes Baldwin County, Alabama, provision for teaching Negroes Baltimore, several colored churches; colored schools of; an adult school of 180 pupils; Sunday-schools; day and night school; Bible Society; African Free School; donation of Wells; donation of Crane; school tax paid by Negroes, note on page---- Banks, Henry, learned to read in Virginia Banneker, Benjamin, studied in Maryland; made a clock; took up astronomy; encouraged by Ellicott; corresponded with Thomas Jefferson Baptist preacher, taught Negroes in South Carolina Baptists, aided the education of Negroes; established school at Bexley, Liberia; changed attitude toward the uplift of Negroes Barclay, David, gave money to build school-house Barclay, Reverend, instructed Negroes in New York Barr, John W., taught M.W. Taylor in Kentucky Baxter, Richard, instructed masters to enlighten their slaves Beard, Simeon, had a school in Charleston Becraft, Maria, established a school in the District of Columbia Bell family, progress of Bell, George, built first colored school-house in District of Columbia Bell School established Benezet, Anthony, advocated the education of Negroes; taught Negroes; believed in western colonization; opinion on Negro intellect; bequeathed wealth to educate Negroes; school-house built with the fund;(see note giving sketch of his career) Berea College, founded Berkshire Medical School had trouble admitting Negroes; graduated colored physicians Berry's portraiture of the Negroes' condition after the reaction Bibb, Mary E., taught at Windsor, Canada Billings, Maria, taught in the District of Columbia Birney, James G., criticized the church; helped Negroes on free soil Bishop, Josiah, preached to white congregation in Portsmouth, Virginia Bishop of London, declared that the conversion of slaves did not work manumission "Black Friday," Portsmouth, Ohio, Negroes driven out Blackstone, studied to justify the struggle for the rights of man; his idea of the body politic forgotten Bleecker, John, interested in the New York African Free Schools Boone, R.G., sketch of education in Indiana Boston, Massachusetts, colored school opened; opened its first primary school; school in African Church; several colored churches; struggle for democratic education; (see also Massachusetts) Boucher, Jonathan, interested in the uplift of Negroes; an advocate of education; (see note on, 56); extract from address of Boulder, J.F., student in a mixed school in Delaware Bowditch, H.J., asked that Negroes be admitted to Boston public schools Bowdoin College, admitted a Negro Bradford, James T., studied at Pittsburgh Branagan advocated colonization of the Negroes in the West Bray, Dr. Thomas, a promoter of the education of Negroes; "Associates of Dr. Bray,"; plan of, for the instruction of Negroes Brearcroft, Dr., alluded to the plan for the enlightenment of Negroes Breckenridge, John, contributed to the education of the colored people of Baltimore Bremer, Fredrika, found colored schools in the South; observed the teaching of slaves British American Manual Labor Institute, established at Dawn, Canada Brown, a graduate of Harvard College, taught colored children in Boston Brown County, Ohio, colored schools of, established Brown, Jeremiah H., studied at Pittsburgh Brown, J.M., attended school in Delaware Brown, William Wells, author; leader and educator Browning family, progress of Bruce, B.K., learned to read, Bryan, Andrew, preacher in Georgia Buchanan, George, on mental capacity of Negroes Buffalo, colored Methodist and Baptist churches of, lost members Burke, E.P., found enlightened Negroes in the South mentioned case of a very intelligent Negro Burlington, New Jersey, Quakers of, interested in the uplift of the colored people Butler, Bishop, urged the instruction of Negroes Buxton, Canada, separate schools established in

Caesar, a Negro poet of North Carolina Calvert, Mr., an Englishman who taught Negroes in the District of Columbia Camden Insurrection, effect of Cameron, Paul C., sketch of John Chavis Canaan, New Hampshire, academy broken up Canada, education of Negroes in; names of settlements with schools; difficulties of races; separate schools; mission schools; results obtained; (see Drew's note on condition of) Capers, Bishop William, opinion on reconstructing the policy of Negro education; plan of, to instruct Negroes; work of, among the colored people; catechism of Cardozo, F.L., entered school in Charleston Carey, Lott, educated himself Cass County, Michigan, school facilities in the colored settlement of Castleton Medical School, admitted Negroes Catholics, interested in the education of Negroes Catto, Rev. William T., author and preacher Cephas, Uncle, learned from white children Chandler, solicitor, of Boston, opinion on the segregation of colored pupils Channing, William, criticized the church for its lack of interest in the uplift of the Negroes Charleston, colored members of church of; Minor Society of; colored schools of, attended by Bishop Daniel A. Payne; insurrection of; theological seminary of, admitted a Negro Charlton, Reverend, friend of Negroes in New York Chatham, Canada, colored schools of Chavis, John, educated at Princeton; a teacher of white youths in North Carolina Chester, T. Morris, student at Pittsburgh Chicago, separate schools of; disestablished Child, M.E., teacher in Canada Churches, aided education through Sabbath-schools Christians not to be held as slaves Cincinnati, colored schools of; Negroes of; sought public support for their schools; a teacher of, excluded a colored boy from a public school; law of City, the influences of, on the education of Negroes; attitude of anti-slavery societies of, toward the education of the Negroes Clapp, Margaret, aided Myrtilla Miner in the District of Columbia; (see note 2) Clarkson Hall Schools of Philadelphia Clarkson, Matthew, a supporter of the New York African Free Schools Cleveland, C.F., Argument of, in favor of Connecticut law against colored schools Cleveland, colored schools of Code Noir, referred to; (see note, 23) Co-education of the races Coffin, Levi, taught Negroes in North Carolina; promoted the migration of Negroes to free soil; traveled in Canada Coffin, Vestal, assistant of his father in North Carolina Cogswell, James, aided the New York African Free Schools Coker, Daniel, a teacher in Baltimore Colbura, Zerah, a calculator who tested Thomas Fuller Colchester, Canada, mission school at Cole, Edward, made settlement of Negroes in Illinois Colgan, Reverend; connected with Neau's school in New York College of West Africa established Colleges, Negroes not admitted; manual labor idea of; change in attitude of Colonization scheme, influence of, on education Colonizationists, interest of, in the education of Negroes Colored mechanics, prejudice against; slight increase in Columbia, Pennsylvania, Quakers of, interested in the uplift of Negroes Columbian Institute established in the District of Columbia Columbus, Ohio, colored schools of Condition of Negroes, in the eighteenth century; at the close of the reaction Connecticut, defeated the proposed Manual Labor College at New Haven; spoken of as place for a colored school of the American Colonization Society; allowed separate schools at Hartford; inadequately supported colored schools; struggle against separate schools of; disestablishment of separate schools of Convention of free people of color, effort to establish a college Convent of Oblate Sisters of Providence, educated colored girls in academy of Cook, John F., teacher in the District of Columbia; forced by the Snow Riot to go to Pennsylvania Corbin, J.C. student at Chillicothe, Ohio Cornish, Alexander, teacher in the District of Columbia Costin, Louisa Parke, teacher in the District of Columbia Cox, Ann, teacher in New York African Free Schools Coxe, Eliza J., teacher in the New York African Free Schools Coxe, General, of Fluvanna County, Virginia, taught his slaves to read the Bible Coxe, R.S., a supporter of Hays's school in the District of Columbia Crandall, Prudence, admitted colored girls to her academy; opposed by whites; law against her enacted; arrested, imprisoned, and tried; abandoned her school Crane, William, erected a building for the education of Negroes in Baltimore Crummell, Alexander, sought admission to the academy at Canaan, New Hampshire Cuffee, Paul, author

D'Alone, contributor to a fund for the education of Negroes Dartmouth, theological school of, admitted Negroes Davies, Reverend, teacher of Negroes in Virginia Davis, Benjamin, taught Negroes in Alexandria, Virginia Davis, Cornelius, teacher of New York African Free Schools Davis, Rev. Daniel, interest of, in the uplift of the people of color Dawn, Canada, colored schools of Dawson, Joseph, aided colored schools Dean, Rev. Philotas, principal of Avery College De Baptiste, Richard, student in a school at his father's home in Fredericksburg De Grasse, Dr. John V., educated for Liberia Delany, M.R., attended school at Pittsburgh Delaware, abolition Society of, provided for the education of the Negroes; law of 1831; law of 1863 Detroit, African Baptist Church of; separate schools of Dialogue on the enlightenment of Negroes about 1800 District of Columbia, separate schools of; churches of, contributed to education of Negroes Douglass, Mrs., a white teacher of Negroes in Norfolk Douglass, Frederick, learned to read; leader and advocate of education; author; opinion of, on vocational education; extract from paper of Douglass, Sarah, teacher of Philadelphia Dove, Dr., owner of Dr. James Durham Dow, Dr. Jesse E., co-worker of Charles Middleton of the District of Columbia Draper, Garrison, studied law after getting education at Dartmouth; an account of Drew, Benjamin, note of, on Canada; found prejudice in schools of Canada Duncan, Benedict, taught by his father Durham, James, a colored physician of New Orleans Dwight, Sarah, teacher of colored girls

_Édit du'roi_, _Education of Colored People_, Education of colored children at public expense, (see also Chapter XIII,) Edwards, Mrs. Haig, interest of, in the uplift of slaves, Eliot, Rev. John, appeal in behalf of the conversion of slaves, Ellis, Harrison, educated blacksmith, Ellsworth, W.W., argument of, against the constitutionality of the Connecticut law prohibiting the establishment of colored schools, Emancipation of slaves, effects of, on education, Emlen Institute established in Ohio, Emlen, Samuel, philanthropist, England, ministers of the Church of, maintained a school for colored children at Newport, English Colonial Church established mission schools in Canada, English High School established at Monrovia, Essay of Bishop Porteus, Established Church of England directed attention to the uplift of the slaves, Everly, mentioned resolutions bearing on the instruction of slaves, Evidences of the development of the intellect of Negroes,

Falmouth colored Sunday-school broken up, Fawcett, Benjamin, address to Negroes of Virginia, extract from, Fee, Rev. John G., criticized church because it neglected the Negroes, founded Berea College, Fleet, Dr. John, educated for Liberia, teacher in the District of Columbia, Fleetwood, Bishop, urged that Negroes be instructed, (see note on p.) Fletcher, Mr. and Mrs., teachers in the District of Columbia, Flint, Rev. James, received letters bearing on the teaching of Negroes, Florida, law of, unfavorable to the enlightenment of Negroes, a more stringent law of, Foote, John P., praised the colored schools of Cincinnati, Ford, George, a Virginia lady who taught pupils of color in the District of Columbia, Fort Maiden, Canada, schools of, Fortie, John, teacher in Baltimore, Fothergill, on colonization, Fox, George, urged Quakers to instruct the colored people, Franklin College, New Athens, Ohio, admitted colored students, Franklin, Benjamin, aided the teachers of Negroes, Franklin, Nicholas, helped to build first schoolhouse for colored children in the District of Columbia, Frederic, Francis, taught by his master, Free schools not sought at first by Negroes, Freeman, M.H., teacher; principal of Avery College French, the language of, taught in colored schools; educated Negroes Friends, minutes of the meetings of, bearing on the instruction of Negroes Fugitive Slave Law, effects of Fuller, James C, left a large sum for the education of Negroes Fuller, Thomas, noted colored mathematician

Gabriel's insurrection, effect of Gaines, John I., led the fight for colored trustees in Cincinnati, Ohio Gallia County, Ohio, school of Gardner, Newport, teacher in Rhode Island Garnett, H.H., was to be a student at Canaan, New Hampshire; author; president of Avery College Garrison, Wm. Lloyd, appeal of, in behalf of the education of Negroes; speech of, on education; solicited funds for colored manual labor school Geneva College, change in attitude of Georgetown, teachers and schools of Georgia, prohibitive legislation of; objections of the people of, to the education of Negroes; colored mechanics of, opposed; Presbyterians of, taught Negroes; slaveholders of, in Agricultural Convention urged the enlightenment of Negroes Gettysburg Theological Seminary, admitted a Negro Gibson, Bishop, of London, appeal in behalf of the neglected Negroes; letters of Giles County, Tennessee, colored preacher of, pastor of a white church Gilmore, Rev. H., established a high school in Cincinnati Gist, Samuel, made settlement of Negroes Gloucester, New Jersey, Quakers of, interested in teaching Negroes Gloucester, John, preacher in Philadelphia Goddard, Calvin, argument of, against the constitutionality of the law prohibiting colored schools in Connecticut Goodwyn, Morgan, urged that Negroes be elevated Grant, Nancy, teacher in the District of Columbia Green, Charles Henry, studied in Delaware Greenfield, Eliza, musician Gregg of Virginia, settled his slaves on free soil Grégoire, H., on the mental capacity of Negroes Grimké brothers, students in Charleston

Haddonfield, New Jersey, Quakers of, instructed Negroes Haiti and Santo Domingo, influence of the revolution of Halgy, Mrs., teacher in the District of Columbia Hall, a graduate of Harvard University, teacher in the Boston colored school, Hall, Anna Maria, student in Alexandria, teacher, Hall, Primus, established a colored school at his home in Boston, Hamilton, Alexander, advocate of the rights of man, Hampton, Fannie, teacher in District of Columbia, Hancock, Richard M., studied at Newberne, Hanover College, Indiana, accepted colored students, Harlan, Robert, learned to read in Kentucky, Harper, Chancellor, views of, on the instruction of Negroes, Harper, Frances E.W., poet, Harper, John, took his slaves from North Carolina to Ohio and liberated them, Harry, one of the first two colored teachers in Carolina, Hartford, separate schools of, dissatisfaction of the Negroes of, with poor school facilities, struggle of some citizens of, against caste in education, separate schools of, disestablished, Haviland, Laura A., teacher in Canada, Hays, Alexander, teacher in District of Columbia, Haynes, Lemuel, pastor of a white church, Heathenism, Negroes reduced to, Henry, Patrick, views of, on the rights of man, Henson, Rev. Josiah, leader and educator, Higher education of Negroes urged by free people of color, change in the attitude of some Negroes toward, promoted in the District of Columbia, in Pennsylvania, in Ohio, Hildreth, connected with Neau's school in New York, Hill, Margaret, teacher in the District of Columbia, Hillsborough, North Carolina, influence of the insurrection of, Homeopathic College, Cleveland, admitted colored students, Horton, George, poet, Huddlestone, connected with Neau's school, Humphreys, Richard, gave $10,000 to educate Negroes, Hunter, John A., attended a mixed school,

Illinois, schools of, for benefits of whites, separate schools of, a failure, unfavorable legislation of, separate schools of, disestablished, Indiana, schools in colored settlements of, attitude of, toward the education of the colored people, prohibitive legislation of, Industrial education recommended, Industrial revolution, effect of, on education, Inman, Anna, assistant of Myrtilla Miner, Institute for Colored Youth established at Philadelphia, Institute of Easton, Pennsylvania, admitted a Negro, Instruction, change in meaning of the word Inventions of Negroes; (see note 1) Insurrections, slave, effect of Iowa, Negroes of, had good school privileges

Jackson, Edmund, demanded the admission of colored pupils to Boston schools Jackson, Stonewall, teacher in a colored Sunday-school Jackson, William, musician Jay, John, a friend of the Negroes Jay, William, criticized the Church for its failure to elevate the Negroes; attacked the policy of the colonizationists Jefferson College, Pennsylvania, admitted Negroes Jefferson, Thomas, views of, on the education of Negroes; (see note); letter of, to Abbé H. Grégoire; letter to M.A. Julien; failed to act as Kosciuszko's executor; corresponded with Banneker Jesuits, French, instructed slaves Jesuits, Spanish, teachers of Negroes Johnson, Harriet C., assistant at Avery College Johnson, John Thomas, teacher in the District of Columbia; teacher in Pittsburgh Jones, Alfred T., learned to read in Kentucky Jones, Anna, aided Myrtilla Miner Jones, Arabella, teacher in the District of Columbia Jones, Rev. C.C., a white preacher among Negroes of Georgia; Argument of, for the religious instruction of Negroes; catechism of, for religious instruction; estimate of those able to read Jones, Matilda, supported Myrtilla Miner Journalistic efforts of Negroes; (see note) Judson, A.T., denounced Prudence Crandall's policy; upheld the law prohibiting the establishment of colored schools in Connecticut

Keith, George, advocated religious training for the Negroes Kemble, Frances Anne, discovered that the Negroes of some masters were taught to read; (see note 4) Kentucky, Negroes of, learned the rudiments of education; work of the Emancipating Labor Society of; work of the Presbyterians of; public opinion of; colored schools of Kinkaid, J.B., taught M.W. Taylor of Kentucky Knoxville, people of, favorable to the uplift of the colored race Kosciuszko, T., plan of, to educate Negroes; (see note); will of; fund of

Lafayette, Marquis de, visited New York African Free Schools; said to be interested in a colored school in the West Lancastrian method of instruction, effect of Lane Seminary, students of, taught Negroes Langston, J.M., student at Chillicothe and Oberlin Latin, taught in a colored school Law, Rev. Josiah, instructed Negroes in Georgia; (see note 1) Lawrence, Nathaniel, supporter of New York colored schools _Lawyer for Liberia_, a document Lawyers, colored, recognized in the North; (see note 2) Lay, Benjamin, advocate of the instruction of slaves Leary, John S., went to private school Lee, Thomas, a teacher in the District of Columbia Leile, George, preacher in Georgia and Jamaica Le Jeune, taught a little Negro in Canada Le Petit instructed Negroes Lewis, R.B., author Lexington, Kentucky, colored school of; (see note 1, p. 223) Liberia, education of Negroes for; education of Negroes in Liberia College, founded Liberty County, Georgia, instruction of Negroes in Liverpool, Moses, one of the founders of the first colored school in the District of Columbia Livingston, W., teacher in Baltimore Locke, John, influence of Lockhart, Daniel J., instructed by white boys London, Bishop of, formal declarations of, abrogating the law that a Christian could not be held a slave London, Canada, private school; mission school Longworth, Nicholas, built a school-house for Negroes Louisiana, education of Negroes in; hostile legislation of; Bishop Polk of, on instruction of Negroes Louisville, Kentucky, colored schools of L'Ouverture, Toussaint, influence of Lowell, Massachusetts, colored schools of; disestablished Lowry, Rev. Samuel, taught by Rev. Talbot of Franklin College Lowth, Bishop, interested in the uplift of the heathen Lucas, Eliza, teacher of slaves Lundy, Benjamin, helped Negroes on free soil Lunenburg County, Virginia, colored congregation of

Madison, James, on the education of Negroes; letter of Maine, separate school of Malone, Rev. J.W., educated in Indiana Malvin, John, organized schools in Ohio cities Mangum, P.H., and W.P., pupils of John Chavis, a colored teacher Manly, Gov. Charles, of North Carolina, taught by John Chavis Mann, Lydia, aided Myrtilla Miner, Manual Labor College, demand for, Manumission, effect of the laws of, Martin, Martha, sent to Cincinnati to be educated, sister sent to a southern town to learn a trade, Maréchal, Rev. Ambrose, helped to maintain colored schools, Maryland, Abolition Society of, to establish an academy for Negroes, favorable conditions, public opinion against the education of Negroes, law of, against colored mechanics, Maryville Theological Seminary, students of, interested in the uplift of Negroes, Mason, Joseph T. and Thomas H., teachers in the District of Columbia, Massachusetts, schools of, struggles for democratic education, disestablishment of separate schools, Mather, Cotton, on the instruction of Negroes, resolutions of, Matlock, White, interest of, in Negroes, Maule, Ebenezer, helped to found a colored school in Virginia, May, Rev. Samuel, defender of Prudence Crandall, McCoy, Benjamin, teacher in the District of Columbia, McDonogh, John, had educated slaves, McIntosh County, Georgia, religious instruction of Negroes, McLeod, Dr., criticized the inhumanity of men to Negroes, Meade, Bishop William, interested in the elevation of Negroes, work of, in Virginia, followed Bacon's policy, collected literature on the instruction of Negroes, Means, supported Myrtilla Miner, Mechanics, opposed colored artisans, Medical School of Harvard University open to colored students, Medical School of the University of New York admitted colored students, Memorial to Legislature of North Carolina, the education of slaves urged, Methodist preacher in South Carolina, work of, stopped by the people, Methodists, enlightened Negroes, change in attitude of, founded Wilberforce, Michigan, Negroes admitted to schools of, Middleton, Charles, teacher in the District of Columbia, Miles, Mary E.. assistant of Gilmore in Cincinnati, Milton, influence of, Miner, Myrtilla, teacher in the District of Columbia, founded a school, Minor Society of Charleston established a school for Negroes, Minority report of Boston School Committee opposed segregation of colored pupils, Minutes of Methodist Episcopal Conference, resolution on the instruction of Negroes Minutes of the Meetings of Friends, action taken to elevate the colored people Missionaries, English, interested in uplift of Negroes French Spanish Missouri, prohibitive legislation of Mitchell, John G., student in Indiana Mitchell, S.T., began his education in Indiana Mobile, provision for the education of the Negroes Montgomery, I.T., educated under the direction of his master Moore, Edward W., teacher, and author of an arithmetic Moore, Helen, helped Myrtilla Miner Moorland, Dr. J.E., an uncle of, studied medicine Moravian Brethren, instructed colored people Morris, Dr. E. C, instructed by his father Morris, J., taught by his white father Morris, J.W., student in Charleston Morris, Robert, appointed magistrate Murray, John, interested in the New York African Free Schools

Nantucket, Massachusetts, colored schools of Neau, Elias, founded a colored school in New York City Negroes, learning to read and write free education of learning in spite of opposition instructing white persons reduced to heathenism Neill, Rev. Hugh, missionary teacher of Negroes in Pennsylvania Nell, Wm., author New Bedford, Massachusetts, colored schools of disestablished Newbern, North Carolina, effects of insurrection of New Castle, Presbytery of, established Ashmun Institute New England, schools in Anti-Slavery Society of planned to establish a manual labor college sent colored students to Canaan, New Hampshire Newhall, Isabella, excluded a colored boy from school New Hampshire, academy of, broken up schools of, apparently free to all New Haven, separate schools of colored Manual Labor College not wanted interested in the education of persons for Africa and Haiti New Jersey, Quakers of, endeavored to elevate colored people law of, to teach slaves Negroes of, in public schools Presbyterians of, interested in Negroes separate schools caste in schools abolished New Orleans, education of the Negroes of Newport, Rhode Island, separate schools New York, Quakers of, taught Negroes Presbyterians of, interested in Negroes, work of Anti-Slavery Society of, separate schools of, schools opened to all, New York Central College, favorable to Negroes, New York City, African Free Schools, transfer to Public School Society, transfer to Board of Education, society of free people of color of, organized a school, Newspapers, colored, gave evidence of intellectual progress, (see note 1,) North Carolina, Quakers of, instructed Negroes, Presbyterians of, interested in the education of Negroes, Tryon's instructions against certain teachers, manumission societies of, promoting the education of colored people, reactionary laws of, memorial sent to Legislature of, for permission to teach slaves, Northwest Territory, education of transplanted Negroes, settlements of, with schools, Noxon, connected with Neau's school in New York City, Nutall, an Englishman, taught Negroes in New York,

Oberlin grew out of Lane Seminary, Objections to the instruction of Negroes considered and answered, Ohio, colored schools of (see Cincinnati, Columbus, Cleveland, and Northwest Territory); struggle for education at public expense, unfavorable legislation, law of 1849, Olmsted, P.L., found a plantation of enlightened slaves, O'Neal of South Carolina Bar discussed with Chancellor Harper the question of instructing Negroes, Oneida Institute contributed to the education of Negroes, Oregon, law of, hostile to Negroes, Othello, a free Negro, denounced the policy of neglecting the Negroes, Otis, James, on the rights of all men,

Palmer, Dr., catechism of, Pamphlet, Gowan, a preacher in Virginia, Parry, Alfred H., successful teacher, Parsons, C.G., observed that some Negroes were enlightened, _Pastoral Letters of Bishop Gibson of London_, Patterson, Edward, learned to read in a Sabbath-school, Payne, Dr. C.H., taught by his mother to read, Payne, Bishop Daniel, student in Charleston, agent to purchase Wilberforce, Payne, Mrs. Thomas, studied under her master, Pease, W., instructed by his owner, Penn, William, believed in emancipation to afford Negroes an opportunity for improvement, Pennington, J. C, writer, teacher, and preacher of influence, Pennsylvania, work of Quakers of, favorable legislation, law of, against colored mechanics, (see also Quakers, Friends, Presbyterians, and Philadelphia) Perry, R.L., attended school at Nashville Peterboro School of New York established Petersburg, Virginia, colored schools of, colored churches Pettiford, W.A., attended private school in North Carolina Philadelphia, Negroes of, taught by Quakers, early colored schools, public aid secured for the education of Negroes, names of teachers public and private, statistics of colored schools, (see Quakers, Presbyterians, and Pennsylvania) Phillips, Wendell, argument against the segregation of colored people in Boston Physicians, colored, (see note 3, 279) Pinchback, P.B.S., studied in the Gilmore High School in Cincinnati Pinkney, William, views on the mental capacity of Negroes _Pious Negro, True Account of_, a document Pittsburgh, colored schools of _Plan for the Improvement of the Free Black_, a document Plantation system, the rise of, effects of, on the enlightenment of the Negroes Pleasants, Robert, founder of a colored manual labor school Polk, Bishop, of Louisiana, advocate of the instruction of Negroes Porteus, Bishop, a portion of his essay on the uplift of Negroes (see also, note 2) Portland, Maine, colored schools of Potter, Henry, taught Negroesin the District of Columbia Preachers, colored, preached to Negroes (see note 4). preached to white people Presbyterians, taught Negroes, struggles of, Acts of Synods of, a document _Presbyterian Witness_, criticized churchmen neglectful of the Negroes _Proposition for encouraging the Christian education of Indian and Mulatto children at Lambeth, Virginia_ Protestant Episcopal High School at Cape Palmas, Liberia Prout, John, a teacher in the District of Columbia Providence, Rhode Island, separate schools of Providence Convent of Baltimore, influence of Purcell, Jack, bearing of the confession of Puritans, attitude of, toward the uplift of Negroes

Quakers, educational work among Negroes, promoting education in the Northwest Territory, (see also Friends)

Racial inferiority, the argument of Randolph, John, slaves of, sent to Ohio Raymond, Daniel, contributed to the education of Negroes Reaction, the effect of Reason, Chas. L., teacher in Institute for Colored Youth Redmond, Sarah, denied admission to Boston School Redpath, James, observation in the South Refugees from Haiti and Santo Domingo, influence of; bearing of, on insurrection Refugees Home School established Religious instruction discussed by Churchmen Remond, C.L., lecturer and orator Resolute Beneficial Society established a school Revels, U.S. Senator Hiram, student in Quaker Seminary Rhode Island, work of Quakers of; efforts of colored people of; African Benevolent Society of; school laws of; separate schools disestablished Rice, Rev. David, complained that slaves were not enlightened Rice, Rev. Isaac, mission of, in Canada Richards, Fannie, teacher in Detroit Riley, Mrs. Isaac, taught by master Riots of cities, effect of Roberts, Rev. D.R., attended school in Indiana Rochester, Baptist Church of, lost members Roe, Caroline, teacher in New York African Free Schools Rush, Dr. Benjamin, desire to elevate the slaves; objections of masters considered; interview with Dr. James Durham; Rush Medical School admitted colored student Russworm, John B., first colored man to graduate from college Rutland College, Vermont, opened to colored students

Sabbath-schools, a factor in education; separation of the races St. Agnes Academy established in the District of Columbia St. Frances Academy established in Baltimore Salem, Massachusetts, colored school of Salem, New Jersey, work of Quakers of Sampson, B.K., assistant teacher of Avery College Samson, Rev. Dr., aided Hays, a teacher of Washington Sanderson, Bishop, interest in the uplift of the heathen Sandiford, Ralph, attacked slavery Sandoval, Alfonso, opposed keeping slaves Sandwich, Canada, separate school of Sandy Lake Settlement broken up Saunders of Cabell County, West Virginia, settled his slaves on free soil Savannah, colored schools of churches of Scarborough, President W.S., early education of Schoepf, Johann, found conditions favorable Seaman, Jacob, interest of, in New York colored schools Searing, Anna H., a supporter of Myrtilla Miner Seaton, W.W., a supporter of Alexander Hays's School Secker, Bishop, plan of, for the instruction of Negroes had Negroes educated for Africa extract from sermon of Settle, Josiah T., was educated in Ohio Sewell, Chief Justice, on the instruction of Negroes Shadd, Mary Ann, teacher in Canada Shaffer, Bishop C.T., early education of, in Indiana Sharp, Granville, on the colonization of Negroes Sidney, Thomas, gave money to build school-house Slave in Essex County, Virginia, learned to read Slavery, ancient, contrasted with the modern Small, Robert, student in South Carolina Smedes, Susan Dabney, saw slaves instructed Smith, Gerrit, contributed money to the education of the Negro founder of the Peterboro School appeal in behalf of colored mechanics Smith, Melancthon, interest of, in the New York African Free Schools Smothers, Henry, founded a school in Washington Snow riot, results of Snowden, John Baptist, instructed by white children Society for the Propagation of the Gospel in Foreign Parts, efforts of South Carolina, schools of unfavorable conditions prohibitive legislation governor of, discussed the Vesey insurrection Spain, King of, desired trade in enlightened slaves only Spanish missionaries taught Negroes in America Springfield, colored schools of Statistics on the intellectual condition of Negroes Stewart, Rev., a missionary in North Carolina Stewart, T. McCants, student in Charleston Stokes, Richard, teacher in the District of Columbia Storrs, C.B., advocate of free discussion influence of Stowe, H.B., assisted Myrtilla Miner interest of, in industrial education Stratton, Lucy, taught Negroes Sturgeon, Rev. William, work of, in Philadelphia Sumler, Jas. W., learned to read with difficulty Sylvester, Elisha, efforts of, in Boston

Tabbs, Thomas, teacher in the District of Columbia Talbot County, Maryland, the education of the Negro in Talbot, Mr., tutor in the District of Columbia, Talbot, Reverend, taught Samuel Lowry at Franklin College, Tappan, Arthur, work of, in behalf of Negroes, Tanner, Bishop Benjamin Tucker, attended school in Pennsylvania, Tarborough, North Carolina, effect of the insurrection of, Tatem, Isaac, instructed Negroes, Taylor, M.W., taught by his mother, Taylor, Dr. Wm., educated for service in Liberia, Taylor, Reverend, interest of, in the enlightenment of Negroes, Templeton, John N., educational efforts of, Tennessee, education of the Negroes of, legislation of, Terrell, Mary Church, mother of, taught by white gentleman, Terrell, Robert H., father of, learned to read, Thetford Academy opened to Negroes, Thomas, J.C. teacher of W.S. Scarborough, Thomas, Rev. Samuel, teacher in South Carolina, Thompson, Margaret, efforts of, in the District of Columbia, Thornton, views of, on colonization, Toop, Clara G., an instructor at Avery College, Toronto, Canada, evening school organized, Torrey, Jesse, on education and emancipation, Trenton, New Jersey, Quakers of, interested, Troumontaine, Julian, teacher in Savannah, "True Bands," educational work of, in Canada, (see also note 1,) Trumbull, John, teacher in Philadelphia, Tucker, Ebenezer, principal of Union Literary Institute, Tucker, Judge St. George, discussed slave insurrections, Turner, Bishop Henry M., early education of, Turner, Nathaniel, the education of, effects of the insurrection of,

Union College admitted a Negro, Union Literary Institute, Indiana, favorable to the instruction of Negroes,

Vanlomen, Father, aided Maria Becraft, Vashon, George B., principal of Avery College, Vermont, required practically no segregation, Vesey, Denmark, effect of the insurrection of, Vesey, Reverend, interest of, in Neau's school, Virginia, question of instructing Negroes of, education of Negroes of, given legal sanction, colored schools of, work of abolitionists of, interest of Quakers of, efforts of Presbyterians of, prohibitive legislation of, Vocational training emphasized by Frederick Douglass, interest of H.B. Stowe in,

Wagoner, H.O., taught by his parents, Walker, David, appeal of, Wall, Mary, teacher in the District of Columbia, (see note 1) Ward, S.R., attainments of, Warren, John W., studied under white children, Warville, Brissot de, found desirable conditions, Washington, George, attitude of, will of, Waterford, Ephraim, taught by his employer, Watkins, Wm., teacher in Baltimore, Watrum, François Philibert, inquiry of, about instructing Negroes, Wattles, Augustus, philanthropist and educator, Wayman, Reverend, advocate of the instruction of Negroes, Wayman, Rev. Dr., interest of, in free schools, Weaver, Amanda, assisted Myrtilla Miner, Wells, Nelson, bequeathed $10,000 to educate Negroes, Wesley, John, opinion of, on the intellect of Negroes, Western Reserve converted to democratic education, Wetmore, Reverend, a worker connected with Neau's school, Wheatley, Phyllis, education of, poetry of, White, j. T., attended school in Indiana, White, Dr. Thomas J., educated for Liberia, White, W.J., educated by his white mother, Whitefield, Rev. George, interest in the uplift of Negroes, plan of, to establish a school, Whitefield, Rev. James, promoted education in Baltimore, Whitefield, James M., poet, Wickham, executor of Samuel Gist, Williams, Bishop, urged the duty of converting the Negroes, Williamson, Henry, taught by his master, Wilmington, Delaware, educational work of abolitionists of, Wilson, Bishop of Sodor and Man, published a pamphlet on the uplift of the Negroes, contributed money to educate the Negroes of Talbot County, Maryland, Wilson, Rev. Hiram, inspector of schools in Canada, founder of a manual labor school, Windsor, Canada, school privileges of, Wing, Mr., teacher in Cincinnati, Winslow, Parson, children of, indulgent to Uncle Cephas, Wisconsin, equal school facilities of, Woodson, Ann, taught by her young mistress, Woodson, Emma J., instructor at Avery College, Woodson, Louis, teacher in Pittsburgh, Woolman, John, interest of, Wormley, James, efforts of, in the District of Columbia, (see note 1) Wormley, Mary, teacher in the District of Columbia, Wortham, Dr. James L., pupil of John Chavis Wright, Rev. John F., one of the founders of Wilberforce University

Xenia, Ohio, settlement of, Wilberforce University established near

Zane, Jonathan, gave $18,000 for the education of Negroes