The Education of the Negro Prior to 1861 | Page 2

many attempts to organize servile insurrections that the pendulum began to swing the other way. By this time most southern white people reached the conclusion that it was impossible to cultivate the minds of Negroes without arousing overmuch self-assertion.
The early advocates of the education of Negroes were of three classes: first, masters who desired to increase the economic efficiency of their labor supply; second, sympathetic persons who wished to help the oppressed; and third, zealous missionaries who, believing that the message of divine love came equally to all, taught slaves the English language that they might learn the principles of the Christian religion. Through the kindness of the first class, slaves had their best chance for mental improvement. Each slaveholder dealt with the situation to suit himself, regardless of public opinion. Later, when measures were passed to prohibit the education of slaves, some masters, always a law unto themselves, continued to teach their Negroes in defiance of the hostile legislation. Sympathetic persons were not able to accomplish much because they were usually reformers, who not only did not own slaves, but dwelt in practically free settlements far from the plantations on which the bondmen lived.
The Spanish and French missionaries, the first to face this problem, set an example which influenced the education of the Negroes throughout America. Some of these early heralds of Catholicism manifested more interest in the Indians than in the Negroes, and advocated the enslavement of the Africans rather than that of the Red Men. But being anxious to see the Negroes enlightened and brought into the Church, they courageously directed their attention to the teaching of their slaves, provided for the instruction of the numerous mixed-breed offspring, and granted freedmen the educational privileges of the highest classes. Put to shame by this noble example of the Catholics, the English colonists had to find a way to overcome the objections of those who, granting that the enlightenment of the slaves might not lead to servile insurrection, nevertheless feared that their conversion might work manumission. To meet this exigency the colonists secured, through legislation by their assemblies and formal declarations of the Bishop of London, the abrogation of the law that a Christian could not be held as a slave. Then allowed access to the bondmen, the missionaries of the Church of England, sent out by the Society for the Propagation of the Gospel among the Heathen in Foreign Parts, undertook to educate the slaves for the purpose of extensive proselyting.
Contemporaneous with these early workers of the Established Church of England were the liberal Puritans, who directed their attention to the conversion of the slaves long before this sect advocated abolition. Many of this connection justified slavery as established by the precedent of the Hebrews, but they felt that persons held to service should be instructed as were the servants of the household of Abraham. The progress of the cause was impeded, however, by the bigoted class of Puritans, who did not think well of the policy of incorporating undesirable persons into the Church so closely connected then with the state. The first settlers of the American colonies to offer Negroes the same educational and religious privileges they provided for persons of their own race, were the Quakers. Believing in the brotherhood of man and the fatherhood of God, they taught the colored people to read their own "instruction in the book of the law that they might be wise unto salvation."
Encouraging as was the aspect of things after these early efforts, the contemporary complaints about the neglect to instruct the slaves show that the cause lacked something to make the movement general. Then came the days when the struggle for the rights of man was arousing the civilized world. After 1760 the nascent social doctrine found response among the American colonists. They looked with opened eyes at the Negroes. A new day then dawned for the dark-skinned race. Men like Patrick Henry and James Otis, who demanded liberty for themselves, could not but concede that slaves were entitled at least to freedom of body. The frequent acts of manumission and emancipation which followed upon this change in attitude toward persons of color, turned loose upon society a large number of men whose chief needs were education and training in the duties of citizenship. To enlighten these freedmen schools, missions, and churches were established by benevolent and religious workers. These colaborers included at this time the Baptists and Methodists who, thanks to the spirit of toleration incident to the Revolution, were allowed access to Negroes bond and free.
With all of these new opportunities Negroes exhibited a rapid mental development. Intelligent colored men proved to be useful and trustworthy servants; they became much better laborers and artisans, and many of them showed administrative ability adequate to the management of