The Education of the Negro Prior to 1861 Part 33

_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 G.o.d'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 G.o.d, so that I need be no more terrified by the thoughts of G.o.d'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 a.s.sistant, 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 G.o.d 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 circ.u.mstances occurred to him which are related in his own words.

"Every day's observation convinces me that the children of G.o.d, 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, a.s.sisting 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?"

"Ma.s.sah," said he, looking seriously upon me, "I have wife and children; my ma.s.sah takes care of them, and I have no care to provide anything; I have a good ma.s.sah, 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, ma.s.sah, G.o.d'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 ma.s.sah," 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 ma.s.sah, I found that I was a sinner, ma.s.sah, a very great sinner, I feared that G.o.d would destroy me, because I was wicked, and done nothing as I should do. G.o.d was holy, and I was very vile and naughty; so I could have nothing from him but fire and brimstone in h.e.l.l, 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 ma.s.sah," said he, "it was G.o.d 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 G.o.d 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 ABBe GReGOIRE, 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 a.s.sured 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 emanc.i.p.ation 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 grat.i.tude of those who will feel their benefits, and beg leave to add the a.s.surance 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 emanc.i.p.ated blacks, the remaining questions relate to the apt.i.tude and adequacy of the process by which the slaves are at the same time to earn funds, entire or supplemental, required for their emanc.i.p.ation 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 acc.u.mulate 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 emanc.i.p.ation 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 subst.i.tutes of equivalent efficacy in the emanc.i.p.ating 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 a.s.semblage 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 DOUGLa.s.s'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 pa.s.sing 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 t.i.tle 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--inst.i.tutions 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 a.s.sociation with whites; he is equally cast out by the ignorance of the _blacks_. The remedy for this must comprehend the elevation of the ma.s.ses; 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 circ.u.mstances 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 circ.u.mstances 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.

a.s.suming such to be the feelings of the colored race, I think the immense importance of a collegiate inst.i.tution for the education of their young must be felt and acknowledged by every friend of the race. Some time since the legislature of Liberia pa.s.sed 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 inst.i.tution, where are the professors to come from?

They _must_ be educated in this country; and how can that be done without establishing an inst.i.tution specially for young colored men?