D. EDUCATION OF NEGRO CHILDREN

1. A plan for the education of slaves in South Carolina, 1740

Alexander Garden to Philip Bearcroft, May 6, 1740, in Frank J. Klingberg, An Appraisal of the Negro in Colonial South Carolina (Washington, D.C., 1941), pp. 104-105.

The Reverend Alexander Garden (1685-1756), leading Episcopalian official in the colony, established a school for slaves and other blacks in Charleston in 1743; it continued until 1764. In this letter to an officer of the Society for the Propagation of the Gospel, Garden described his plan and its novel features. Although it seems likely that many of the students were free blacks, the presence of slaves in the school illustrates the lax enforcement of the South Carolina law of 1740 on teaching slaves (see below. Prohibitions on education, doc. 2).

Touching the most effectual Method, for Instructing the Negro and Indian Slaves, in the principles of our holy Religion, as it has been a Matter of my long and Serious Attention, I shall now humbly offer my final sentiments upon it, to the Honorable Society, in these few following Conclusions.

1st This good Work must not be attempted in the Gross, or inclusive of the whole Body of Slaves, of so many various Ages, Nations, Languages etc. For in this View it allways has, and ever will appear insuperable. But

2dly It must commence, and be carried on among such of them only, as are Home-Born and under the Age of Ten years.

3dly Neither will the work thus limited ever turn out to any tolerable Effect, in the Hands of the Masters and Mistresses of Slaves; much less in the hands of any White Schoolmasters or Mistresses that may be sent from England, or any otherwise employed in it. And therefore

4. My 4th Conclusion is, that the above effectual Method of Proceeding in the Work as above limited, must be by Negro Schoolmasters, Home-born, and equally Property as other Slaves, but educated for this Service, and employed in it during their Lives, as the others are in any other Services whatsoever.

Pursuant to this last Conclusion I long since Proposed, that every owner of Eighty or a Hundred Slaves ('mong whom there are seldom fewer than Ten or Twelve Children from Ten years old and under) should be at the charge of sending to School One or other of the Males, as should appear most capable and best disposed, 'till he be Taught to read the Bible, to say the Church Catechism by heart, and to use the Common Prayer; and who from thenceforth should be employ'd by the Said Owner, as a Schoolmaster, and in that Service only during his life, to instruct in the same manner all the Slave children not only of that Plantation, but of the smaller Plantations, that may be in the Neighbourhood. But alas! this Proposal how practicable soever allowed to be, yet it contains in it the loss of the Annual Profit from the labour of One Slave, no Body would be prevailed with to put it in Practice. I then consulted the Members of our Assembly here whether the Proposal might not be Enforced by a Law, or Act of Assem[bly] passed for the purpose; but was answer'd, that as it would touch on ... Properties, they could pass no such Law (or rather would not do it, being most of them Parties concerned) I farther also had some thoughts . . . whether the Honorable Society might not obtain his Majesty's Recommendation for the Passing such a Law in the respective Colonies; But observing how frequently such Recommendations, or even Instructions are either postponed or otherwise evaded, when there is no Mind to comply, I have likewise laid aside all such thoughts, and finally concluded --

5. In the last Place, to rest the Matter wholly on the Bottom of Charity; and in no hands so proper or promising of Success, as those of the Honorable Society . . .

2. The Church of England clergymen of New York City secure a teacher for Negro children, 1760

The New-York Mercury, Aug. 4, Sept. 15, 1760, in Morgan Dix, A History of the Parish of Trinity Church in the City of New York (New York, 1898), pp. 294-295.

Wanted immediately, a sober Woman, of a fair Character and Qualifications, necessary to keep a School, for the instruction of Thirty Negro Children, in reading, sewing, &c. Such a persons by applying to any one of the Clergy of the Church of England, in this City, may be informed of the Terms, which are advantageous.

N.B. The intended School will be chiefly Supported by a Charitable Society of worthy and well disposed Christians in England: It is therefore hop'd that such Persons as have a Regard for the Souls of their poor Young Slaves, especially those born in their house, will be ready to assist in forwarding and promoting this laudable Undertaking.

This is to inform the Public, that a Free School is opened near the New-Dutch-Church, for the instruction of 30 Negro Children, from 5 years old and upwards, in Reading, and in the Principles of Christianity, and likewise sewing and knitting; which School is entirely under the Inspection and Care of the Clergy of the Church of England in this City: Those Persons therefore that have the present Usefulness, and future Welfare of their young Slaves at Heart (especially those born in their Houses), are desired to apply to any one of the Clergy, who will immediately send them to the aforesaid School, and see that they be faithfully instructed.

N.B. All that is required of their Masters and Mistresses, is that they find them in Wood for the Winter. Proper Books will be provided for them gratis.

1. Slave children in New Jersey to be taught to read, 1788

"A Supplement to an Act entitled, 'An Act to prevent the Importation of Slaves into the State of New Jersey, and to authorize the Manumission of them under certain restrictions, and to prevent the Abuse of Slaves,' " Acts of the Thirteenth General Assembly of the State of New Jersey (Trenton,1788),p.488.

New Jersey abolished slavery in 1804 by a gradual emancipation scheme.

And be it further enacted . . . that every person or persons within this State, who shall be the owner or owners of any Negro or Mulatto slave or slaves, servant or servants, for life, or years, born after the Publication of this Act, shall cause every such slave or slaves, servant or servants, while under the age of twenty-one years, to be taught and instructed to read; and every owner or owners of any such Negro or Mulatto slave or slaves, servant or servants, who shall neglect or refuse to cause his, her or their slave or slaves, servant or servants, to be taught and instructed as aforesaid, shall forfeit and pay the sum of five pounds, to be recovered by Action of Debt, before any Justice of the Peace within this State, by any person or persons who shall or may prosecute for the same.

2. A Massachusetts politician suggests public education for all Negro children, 1795

James Sullivan to Jeremy Belknap, July 30, 1795, in MHS Collections, 5th ser., Ill (1877),414- 415.

Sullivan (1744-1808), a Republican, served as a delegate to the Massachusetts Constitutional Convention, justice of the Supreme Judicial Court, attorney-general, and governor.

From the difficulties suggested ... it would seem as if the case was without remedy, and that a state of slavery is entailed for ever on some part of the inhabitants of free America. But there is, in my mind, this resource; and I am obliged to think that it is the only one in the case, and that a very slow one. As there is no way to eradicate the prejudice which education has fixed in the minds of the white against the black people, otherwise than by raising the blacks, by means of mental improvements, nearly to the same grade with the whites, the emancipation of the slaves in United America must be slow in its progress, and ages must be employed in the business. The time necessary to effect this purpose must be as extensive, at least, as that in which slavery has been endured here. The children of the slaves must, at the public expence, be educated in the same manner as the children of their masters; being at the same schools, &c., with the rising generation, that prejudice, which has been so long and inveterate against them on account of their situation and colour, will be lessened within thirty or forty years. There is an objection to this, which embraces all my feelings; that is, that it will tend to a mixture of blood, which I now abhor; but yet, as I feel, I fear that I am not a pure Republican, delighting in the equal rights of all the human race. This mode of education will fit the rising progeny of the black people either to participate with the whites in a free government, or to colonize, and have one of their own. The negroes born after a certain future day may be considered as free at 40 years, those after another at 30, and those after another at 21 years of age. This will, in the course of time, emancipate all the slaves. To induce them to be industrious members of community, a certain portion of property ought to be considered as necessary to their holding civil offices, or enjoying civil privileges, in common with other citizens. This process, I know, is too slow for the warm and philanthropic feelings of your elegant correspondent; and carries with it the idea of a curse being entailed in the Southern States from the fathers to the children, to the third and fourth generation. Be that as it may, I think the best way is to make haste slowly, and to bear for a time an evil with patience, rather than to aggravate its miseries, and render future attempts discouraging. There have been few instances indeed, in history, where a man educated as a slave has been capable of enjoying freedom. In the most despotic governments, there have appeared champions for liberty; but the event has generally evinced to the world that the greater part of these had acted only from a spirit of ambitious heroism, because they have generally been tyrants as soon as they had established their own power to rule.

There is no doubt a great disparity in the natural abilities of mankind, and we have great reason to believe that the organization of the Africans is such as prevents their receiving the more fine and sublime impressions equally with the white people; and yet we do not know but that, giving them the same prospects, placing them under the force of the same motives, and conferring upon them the same advantages for the space of time in which 3 or 4 generations shall rise and fall, will so mend the race, and so increase their powers of perception, and so strengthen their faculty for comparing ideas, and understanding the nature and connexion of the external things with which man is surrounded on this globe, as that they may exceed the white people.

1. South Carolina prohibits teaching slaves to write, 1740

So. Car. Statutes at Large, VII, 413.

Although this law, the earliest statutory prohibition of education for slaves, was not usually enforced, it discouraged efforts to educate slaves.

And whereas, the having of slaves taught to write, or suffering them to be employed in writing, may be attended with great inconveniences; Be it therefore enacted . . . That all and every person and persons whatsoever, who shall hereafter teach, or cause any slave or slaves to be taught, to write, or shall use or employ any slave as a scribe in any manner of writing whatsoever, hereafter taught to write, every such person and persons, shall, for every such offence, forfeit the sum of one hundred pounds current money.

2. South Carolina punishes "unlawful assemblages of persons of colour" including meetings for purposes of instruction, 1800

So. Car. Statutes at Large, VII, 440-441,448-449.

The second clause of this act, prohibiting mixed meetings of Negroes and whites for religious worship, was altered in 1802 to prevent disruption without a warrant of religious services when a majority of the participants were white.

Whereas, the laws heretofore enacted for the government of slaves, free negroes, mulattoes and mestizoes, have been found insufficient for keeping them in due subordination.

Be it therefore enacted . . . That from and after the passing this law, all assemblies and congregations of slaves, free negroes, mulattoes and mestizoes, whether composed of all or any of the above description of persons, or of all or any of the above described persons and of a proportion of white persons, assembled or met together for the purpose of mental instruction, in a confined or secret place of meeting, or with the gates or doors of such place of meeting barred, bolted or locked, so as to prevent the free ingress and egress to and from the same, shall be, and the same is hereby declared to be, an unlawful meeting; and the magistrates, sheriffs, militia officers, and officers of the police, being commissioned, are hereby directed, required and empowered, to enter into such confined places where such unlawful assemblies are convened, and for that purpose to break doors, gates or windows, if resisted, and disperse such slaves, free negroes, mulattoes or mestizoes . . .

And be it further enacted . . . That from [and] after the passing of this Act, it shall not be lawful for any number of slaves, free negroes, mulattoes or mestizoes, even in company with white persons, to meet together and assemble for the purpose of mental instruction or religious worship, either before the rising of the sun or after the going down of the same; and all magistrates, sheriffs, militia officers, and officers of the patrol, being commissioned, city or town guard, or watchmen, are hereby vested with all the powers and authority for dispersing such assemblies, before day or after sun set, as is herein and hereby given to them in the first clause of this Act . . .