The Education of the Negro Prior to 1861 Part 14

[Footnote 1] Dawson, _A Compilation of the Laws of the State of Georgia_, etc., p. 413.

In Virginia where the prohibition did not then extend to freedmen, there was enacted in 1831 a law providing that any meeting of free Negroes or mulattoes for teaching them reading or writing should be considered an unlawful a.s.sembly. To break up a.s.semblies for this purpose any judge or justice of the peace could issue a warrant to apprehend such persons and inflict corporal punishment not exceeding twenty lashes. White persons convicted of teaching Negroes to read or write were to be fined fifty dollars and might be imprisoned two months. For imparting such information to a slave the offender was subject to a fine of not less than ten nor more than one hundred dollars.[1]

[Footnote 1]_Laws of Virginia_, 1830-1831, p. 108, Sections 5 and 6.

The whole country was again disturbed by the insurrection in Southampton County, Virginia, in 1831. The slave States then had a striking example of what the intelligent Negroes of the South might eventually do. The leader of this uprising was Nat Turner. Precocious as a youth he had learned to read so easily that he did not remember when he first had that attainment.[1] Given unusual social and intellectual advantages, he developed into a man of considerable "mental ability and wide information." His education was chiefly acquired in the Sunday-schools in which "the text-books for the small children were the ordinary speller and reader, and that for the older Negroes the Bible."[2] He had received instruction also from his parents and his indulgent young master, J.C. Turner.

[Footnote 1] Drewery, _Insurrections in Virginia_, p. 27.

[Footnote 2: Drewery, _Insurrections in Virginia_, p. 28.]

When Nat Turner appeared, the education of the Negro had made the way somewhat easier for him than it was for his predecessors. Negroes who could read and write had before them the revolutionary ideas of the French, the daring deeds of Toussaint L'Ouverture, the bold attempt of General Gabriel, and the far-reaching plans of Denmark Vesey. These were sometimes written up in the abolition literature, the circulation of which was so extensive among the slaves that it became a national question.[1]

[Footnote 1: These organs were _The Albany Evening Journal, The New York Free Press, The Genius of Universal Emanc.i.p.ation_, and _The Boston Liberator_. See _The Richmond Enquirer_, Oct. 21, 1831.]

Trying to account for this insurrection the Governor of the State lays it to the charge of the Negro preachers who were in position to foment much disorder on account of having acquired "great ascendancy over the minds" of discontented slaves. He believed that these ministers were in direct contact with the agents of abolition, who were using colored leaders as a means to destroy the inst.i.tutions of the South. The Governor was cognizant of the fact that not only was the sentiment of the incendiary pamphlets read but often the words.[1] To prevent the "enemies" in other States from communicating with the slaves of that section he requested that the laws regulating the a.s.sembly of Negroes be more rigidly enforced and that colored preachers be silenced. The General a.s.sembly complied with this request.[2]

[Footnote 1: _The Richmond Enquirer_, Oct. 21, 1831.]

[Footnote 2: _The Laws of Virginia_, 1831-1832, p. 20.]

The aim of the subsequent reactionary legislation of the South was to complete the work of preventing the dissemination of information among Negroes and their reading of abolition literature. This they endeavored to do by prohibiting the communication of the slaves with one another, with the better informed free persons of color, and with the liberal white people; and by closing all the schools theretofore opened to Negroes. The States pa.s.sed laws providing for a more stringent regulation of pa.s.ses, defining unlawful a.s.semblies, and fixing penalties for the same. Other statutes prohibited religious worship, or brought it under direct supervision of the owners of the slaves concerned, and proscribed the private teaching of slaves in any manner whatever.

Mississippi, which already had a law to prevent the mental improvement of the slaves, enacted in 1831 another measure to remove from them the more enlightened members of their race. All free colored persons were to leave the State in ninety days. The same law provided, too, that no Negro should preach in that State unless to the slaves of his plantation and with the permission of the owner.[1] Delaware saw fit to take a bold step in this direction. The act of 1831 provided that no congregation or meeting of free Negroes or mulattoes of more than twelve persons should be held later than twelve o'clock at night, except under the direction of three respectable white persons who were to attend the meeting. It further provided that no free Negro should attempt to call a meeting for religious worship, to exhort or preach, unless he was authorized to do so by a judge or justice of the peace, upon the recommendation of five "respectable and judicious citizens."

[2] This measure tended only to prevent the dissemination of information among Negroes by making it impossible for them to a.s.semble. It was not until 1863 that the State of Delaware finally pa.s.sed a positive measure to prevent the a.s.semblages of colored persons for instruction and all other meetings except for religious worship and the burial of the dead.[3] Following the example of Delaware in 1832, Florida pa.s.sed a law prohibiting all meetings of Negroes except those for divine worship at a church or place attended by white persons.[4] Florida made the same regulations more stringent in 1846 when she enjoyed the freedom of a State.[5]

[Footnote 1] Hutchinson, _Code of Mississippi_, p. 533.

[Footnote 2] _Laws of Delaware_, 1832, pp. 181-182.

[Footnote 3] _Ibid._, 1863, p. 330 _et seq._

[Footnote 4: _Acts of the Legislative Council of the Territory of Florida, 1832_, p. 145.]

[Footnote 5: _Acts of Florida, 1846_, ch. 87, sec. 9.]

Alabama had some difficulty in getting a satisfactory law. In 1832 this commonwealth enacted a law imposing a fine of from $250 to $500 on persons who should attempt to educate any Negro whatsoever. The act also prohibited the usual unlawful a.s.semblies and the preaching or exhorting of Negroes except in the presence of five "respectable slaveholders" or unless the officiating minister was licensed by some regular church of which the persons thus exhorted were members.[1] It soon developed that the State had gone too far. It had infringed upon the rights and privileges of certain creoles, who, being residents of the Louisiana Territory when it was purchased in 1803, had been guaranteed the rights of citizens of the United States. Accordingly in 1833 the Mayor and the Aldermen of Mobile were authorized by law to grant licenses to such persons as they might deem suitable to instruct for limited periods, in that city and the counties of Mobile and Baldwin, the free colored children, who were descendants of colored creoles residing in the district in 1803.[2]

[Footnote 1: Clay, _Digest of the Laws of the State of Alabama_, p.

543.]

[Footnote 2: _Special Report of the U.S. Com. of Ed_., 1871, p. 323.]

Another difficulty of certain commonwealths had to be overcome.

Apparently Georgia had already incorporated into its laws provisions adequate to the prevention of the mental improvement of Negroes. But it was discovered that employed as they had been in various positions either requiring knowledge, or affording its acquirement, Negroes would pick up the rudiments of education, despite the fact that they had no access to schools. The State then pa.s.sed a law imposing a penalty not exceeding one hundred dollars for the employment of any slave or free person of color "in setting up type or other labor about a printing office requiring a knowledge of reading and writing."[1]

In 1834 South Carolina saw the same danger. In addition to enacting a more stringent law for the prevention of the teaching of Negroes by white or colored friends, and for the destruction of their schools, it provided that persons of African blood should not be employed as clerks or salesmen in or about any shop or store or house used for trading.[2]

[Footnote 1: Cobb, _Digest of the Laws of Georgia_, p. 555; and Prince, _Digest of the Laws of Georgia_, p. 658.]

[Footnote 2: Laws of South Carolina, 1834.]

North Carolina was among the last States to take such drastic measures for the protection of the white race. In this commonwealth the whites and blacks had lived on liberal terms. Negroes had up to this time enjoyed the right of suffrage there. Some attended schools open to both races. A few even taught white children.[1]

[Footnote 1: Ba.s.sett, _Slavery in North Carolina_, p. 74; and testimonies of various ex-slaves.]

The intense feeling against Negroes engendered by the frequency of insurrections, however, sufficed to swing the State into the reactionary column by 1835. An act pa.s.sed by the Legislature that year prohibited the public instruction of Negroes, making it impossible for youth of African descent to get any more education than what they could in their own family circle.[1] The public school system established thereafter specifically provided that its benefits should not extend to any descendant from Negro ancestors to the fourth generation inclusive.[2] Bearing so grievously this loss of their social status after they had toiled up from poverty, many ambitious free persons of color, left the State for more congenial communities.

[Footnote 1: _Revised Statutes of North Carolina_, 578.]

[Footnote 2: _Laws of North Carolina, 1835_, C.6, S.2.]

The States of the West did not have to deal so severely with their slaves as was deemed necessary in Southern States. Missouri found it advisable in 1833 to amend the law of 1817[1] so as to regulate more rigorously the traveling and the a.s.sembling of slaves. It was not until 1847, however, that this commonwealth specifically provided that no one should keep or teach any school for the education of Negroes.[2] Tennessee had as early as 1803 a law governing the movement of slaves but exhibited a little more reactionary spirit in 1836 in providing that there should be no circulation of seditious books or pamphlets which might lead to insurrection or rebellion among Negroes.[3] Tennessee, however, did not positively forbid the education of colored people. Kentucky had a system of regulating the egress and regress of slaves but never pa.s.sed any law prohibiting their instruction. Yet statistics show that although the education of Negroes was not penalized, it was in many places made impossible by public sentiment. So was it in the State of Maryland, which did not expressly forbid the instruction of anyone.

[Footnote 1: _Laws of the Territory of Missouri_, p. 498.]

[Footnote 2: _Laws of the State of Missouri_, 1847, pp. 103 and 104.]

[Footnote 3: _Public Acts pa.s.sed at the First Session of the General a.s.sembly of the State of Tennessee_, p. 145, chap. 44.]

These reactionary results were not obtained without some opposition.

The governing element of some States divided on the question. The opinions of this cla.s.s were well expressed in the discussion between Chancellor Harper and J.B. O'Neal of the South Carolina bar. The former said that of the many Negroes whom he had known to be capable of reading, he had never seen one read anything but the Bible. He thought that they imposed this task upon themselves as a matter of duty. Because of the Negroes' "defective comprehension and the laborious nature of this employment to them"[1] he considered such reading an inefficient method of religious instruction. He, therefore, supported the oppressive measures of the South. The other member of the bar maintained that men could not reflect as Christians and justify the position that slaves should not be permitted to read the Bible. "It is in vain," added he, "to say there is danger in it. The best slaves of the State are those who can and do read the Scriptures.

Again, who is it that teaches your slaves to read? It is generally done by the children of the owners. Who would tolerate an indictment against his son or daughter for teaching a slave to read? Such laws look to me as rather cowardly."[2] This attorney was almost of the opinion of many others who believed that the argument that to Christianize and educate the colored people of a slave commonwealth had a tendency to elevate them above their masters and to destroy the "legitimate distinctions" of the community, could be admitted only where the people themselves were degraded.

[Footnote 1: DeBow, _The Industrial Resources of the Southern and Western States_, vol. ii., p. 269.]

[Footnote 2: DeBow, _The Industrial Resources of the Southern and Western States_, vol. ii., p. 279.]

After these laws had been pa.s.sed, American slavery extended not as that of the ancients, only to the body, but also to the mind.

Education was thereafter regarded as positively inconsistent with the inst.i.tution. The precaution taken to prevent the dissemination of information was declared indispensable to the system. The situation in many parts of the South was just as Berry portrayed it in the Virginia House of Delegates in 1832. He said: "We have as far as possible closed every avenue by which light may enter their [the slaves']

minds. If we could extinguish the capacity to see the light, our work would be completed; they would then be on a level with the beasts of the field and we should be safe! I am not certain that we would not do it, if we could find out the process, and that on the plea of necessity."[1]

[Footnote 1: Coffin, _Slave Insurrections_, p. 23; and Goodell, _Slave Code_, p. 323.]

It had then come to pa.s.s that in the South, where once were found a considerable number of intelligent Negroes, they had become exceedingly scarce or disappeared from certain sections altogether. On plantations of hundreds of slaves it was common to discover that not one of them had the mere rudiments of education. In some large districts it was considered almost a phenomenon to find a Negro who could read the Bible or sign his name.[1]

[Footnote 1:_Ibid._, pp. 323-324.]

The reactionary tendency was in no sense confined to the Southern States. Laws were pa.s.sed in the North to prevent the migration of Negroes to that section. Their education at certain places was discouraged. In fact, in the proportion that the conditions in the South made it necessary for free blacks to flee from oppression, the people of the North grew less tolerant on account of the large number of those who crowded the towns and cities of the free States near the border. The antislavery societies at one time found it necessary to devote their time to the amelioration of the economic condition of the refugees to make them acceptable to the white people rather than to direct their attention to mere education.[1] Not a few northerners, dreading an influx of free Negroes, drove them even from communities to which they had learned to, repair for education.

[Footnote 1: _Proceedings of the American Convention_.]

The best example of this intolerance was the opposition encountered by Prudence Crandall, a well-educated young Quaker lady, who had established a boarding-school at Canterbury, Connecticut. Trouble arose when Sarah Harris, a colored girl, asked admission to this inst.i.tution.[1] For many reasons Miss Crandall hesitated to admit her but finally yielded. Only a few days thereafter the parents of the white girls called on Miss Crandall to offer their objections to sending their children to school with a "n.i.g.g.e.r."[2] Miss Crandall stood firm, the white girls withdrew, and the teacher advertised for young women of color. The determination to continue the school on this basis incited the townsmen to hold an indignation meeting. They pa.s.sed resolutions to protest through a committee of local officials against the establishment of a school of this kind in that community. At this meeting Andrew T. Judson denounced the policy of Miss Crandall, while the Rev. Samuel J. May ably defended it. Judson was not only opposed to the establishment of such a school in Canterbury but in any part of the State. He believed that colored people, who could never rise from their menial condition in the United States, should not to be encouraged to expect to elevate themselves in Connecticut. He considered them inferior servants who should not be treated as equals of the Caucasians, but should be sent back to Africa to improve themselves and Christianize the natives.[3] On the contrary, Mr. May thought that there would never be fewer colored people in this country than were found here then and that it would be unjust to exile them.

He a.s.serted that white people should grant Negroes their rights or lose their own and that since education is the primal, fundamental right of all men, Connecticut was the last place where this should be denied.[4]

[Footnote 1: Jay, _An Inquiry_, etc., p. 30.]

[Footnote 2: _Ibid_., pp. 32 _et seq_.]