IV. We will, as often as may be, Obtain some Wise and Good Man, of the English in the Neighborhood, and especially the Officers of the Church, to look in upon us, and by their Presence and Counsel, do what they think fitting for us.
V. If any of our Number fall into the Sin of _Drunkenness_, or _Swearing_, or _Cursing_, or _Lying_, or _Stealing_, or notorious _Disobedience_ or _Unfaithfulness_ unto their Masters, we will Admonish him of his Miscarriage, and Forbid his coming to the Meeting, for at least _one Fortnight_; And except he then come with great Signs and Hopes of his _Repentance_, we will utterly Exclude him, with Blotting his _Name_ out of our list.
VI. If any of our Society Defile himself with _Fornication_, we will give him our _Admonition_; and so, debar him from the Meeting, at least half a Year: Nor shall he Return to it, ever any more, without Exemplary Testimonies of his becoming a _New Creature_.
VII. We will, as we have Opportunity, set ourselves to do all the Good we can, to the other _Negro-Servants_ in the Town; And if any of them should, at unfit Hours, be _Abroad_, much more, if any of them should _Run away_ from their Masters, we will afford them _no Shelter_: But we will do what in us lies, that they may be discovered, and punished. And if any of _us_ are found Faulty in this matter, they shall be no longer of _us_.
VIII. None of our Society shall be _Absent_ from our Meeting, without giving a Reason of the Absence; and if it be found, that any have pretended unto their _Owners_, that they came unto the Meeting, when they were otherwise and elsewhere Employed, we will faithfully _Inform_ their Owners, and also do what we can to Reclaim such Person from all such Evil Courses for the Future:
IX. It shall be expected from every one in the Society, that he learn the Catechism; And therefore, it shall be one of our usual Exercises, for one of us, to ask the _Questions_, and for all the rest in their Order, to say the _Answers_ in the Catechism; Either, The _New English_ Catechism, or the _a.s.semblies_ Catechism, or the Catechism in the _Negro Christianised_.
[Footnote 1: See _Rules for the Society of Negroes_, 1693, by Cotton Mather, reprinted, New York, 1888, by George H. Moore.]
4. Early Insurrections
The Negroes who came to America directly from Africa in the eighteenth century were strikingly different from those whom generations of servitude later made comparatively docile. They were wild and turbulent in disposition and were likely at any moment to take revenge for the great wrong that had been inflicted upon them. The planters in the South knew this and lived in constant fear of uprisings. When the situation became too threatening, they placed prohibitive duties on importations, and they also sought to keep their slaves in subjection by barbarous and cruel modes of punishment, both crucifixion and burning being legalized in some early codes. On sea as well as on land Negroes frequently rose upon those who held them in bondage, and sometimes they actually won their freedom. More and more, however, in any study of Negro insurrections it becomes difficult to distinguish between a clearly organized revolt and what might be regarded as simply a personal crime, so that those uprisings considered in the following discussion can only be construed as the more representative of the many attempts for freedom made by Negro slaves in the colonial era.
In 1687 there was in Virginia a conspiracy among the Negroes in the Northern Neck that was detected just in time to prevent slaughter, and in Surry County in 1710 there was a similar plot, betrayed by one of the conspirators. In 1711, in South Carolina, several Negroes ran away from their masters and "kept out, armed, robbing and plundering houses and plantations, and putting the inhabitants of the province in great fear and terror";[1] and Governor Gibbes more than once wrote to the legislature about amending the Negro Act, as the one already in force did "not reach up to some of the crimes" that were daily being committed. For one Sebastian, "a Spanish Negro," alive or dead, a reward of 50 was offered, and he was at length brought in by the Indians and taken in triumph to Charleston. In 1712 in New York occurred an outbreak that occasioned greater excitement than any uprising that had preceded it in the colonies. Early in the morning of April 7 some slaves of the Carmantee and Pappa tribes who had suffered ill-usage, set on fire the house of Peter van Tilburgh, and, armed with guns and knives, killed and wounded several persons who came to extinguish the flames. They fled, however, when the Governor ordered the cannon to be fired to alarm the town, and they got away to the woods as well as they could, but not before they had killed several more of the citizens. Some shot themselves in the woods and others were captured. Altogether eight or ten white persons were killed, and, aside from those Negroes who had committed suicide, eighteen or more were executed, several others being transported. Of those executed one was hanged alive in chains, some were burned at the stake, and one was left to die a lingering death before the gaze of the town.
[Footnote 1: Holland: _A Refutation of Calumnies_, 63.]
In May, 1720, some Negroes in South Carolina were fairly well organized and killed a man named Benjamin Cattle, one white woman, and a little Negro boy. They were pursued and twenty-three taken and six convicted.
Three of the latter were executed, the other three escaping. In October, 1722, the Negroes near the mouth of the Rappahannock in Virginia undertook to kill the white people while the latter were a.s.sembled in church, but were discovered and put to flight. On this occasion, as on most others, Sunday was the day chosen for the outbreak, the Negroes then being best able to get together. In April, 1723, it was thought that some fires in Boston had been started by Negroes, and the selectmen recommended that if more than two Negroes were found "lurking together"
on the streets they should be put in the house of correction. In 1728 there was a well organized attempt in Savannah, then a place of three thousand white people and two thousand seven hundred Negroes. The plan to kill all the white people failed because of disagreement as to the exact method; but the body of Negroes had to be, fired on more than once before it dispersed. In 1730 there was in Williamsburg, Va., an insurrection that grew out of a report that Colonel Spotswood had orders from the king to free all baptized persons on his arrival; men from all the surrounding counties had to be called in before it could be put down.
The first open rebellion in South Carolina in which Negroes were "actually armed and embodied"[1] took place in 1730. The plan was for each Negro to kill his master in the dead of night, then for all to a.s.semble supposedly for a dancing-bout, rush upon the heart of the city, take possession of the arms, and kill any white man they saw. The plot was discovered and the leaders executed. In this same colony three formidable insurrections broke out within the one year 1739--one in St.
Paul"s Parish, one in St. John"s, and one in Charleston. To some extent these seem to have been fomented by the Spaniards in the South, and in one of them six houses were burned and as many as twenty-five white people killed. The Negroes were pursued and fourteen killed. Within two days "twenty more were killed, and forty were taken, some of whom were shot, some hanged, and some gibbeted alive."[2] This "examplary punishment," as Governor Gibbes called it, was by no means effective, for in the very next year, 1740, there broke out what might be considered the most formidable insurrection in the South in the whole colonial period. A number of Negroes, having a.s.sembled at Stono, first surprised, and killed two young men in a warehouse, from which they then took guns and ammunition.[3] They then elected as captain one of their own number named Cato, whom they agreed to follow, and they marched towards the southwest, with drums beating and colors flying, like a disciplined company. They entered the home of a man named G.o.dfrey, and having murdered him and his wife and children, they took all the arms he had, set fire to the house, and proceeded towards Jonesboro. On their way they plundered and burned every house to which they came, killing every white person they found and compelling the Negroes to join them.
Governor Bull, who happened to be returning to Charleston from the southward, met them, and observing them armed, spread the alarm, which soon reached the Presbyterian Church at Wilton, where a number of planters was a.s.sembled. The women were left in the church trembling with fear, while the militia formed and marched in quest of the Negroes, who by this time had become formidable from the number that had joined them.
They had marched twelve miles and spread desolation through all the plantations on their way. They had then halted in an open field and too soon had begun to sing and drink and dance by way of triumph. During these rejoicings the militia discovered them and stationed themselves in different places around them to prevent their escape. One party then advanced into the open field and attacked the Negroes. Some were killed and the others were forced to the woods. Many ran back to the plantations, hoping thus to avoid suspicion, but most of them were taken and tried. Such as had been forced to join the uprising against their will were pardoned, but all of the chosen leaders and the first insurgents were put to death. All Carolina, we are told, was struck with terror and consternation by this insurrection, in which more than twenty white persons were killed. It was followed immediately by the famous and severe Negro Act of 1740, which among other provisions imposed a duty of 100 on Africans and 150 on colonial Negroes. This remained technically in force until 1822, and yet as soon as security and confidence were restored, there was a relaxation in the execution of the provisions of the act and the Negroes little by little regained confidence in themselves and again began to plan and act in concert.
[Footnote 1: Holland: _A Refutation of Calumnies_, 68.]
[Footnote 2: Coffin.]
[Footnote 3: The following account follows mainly Holland, quoting Hewitt.]
About the time of Cato"s insurrection there were also several uprisings at sea. In 1731, on a ship returning to Rhode Island from Guinea with a cargo of slaves, the Negroes rose and killed three of the crew, all the members of which died soon afterwards with the exception of the captain and his boy. The next year Captain John Major of Portsmouth, N.H., was murdered with all his crew, his schooner and cargo being seized by the slaves. In 1735 the captives on the _Dolphin_ of London, while still on the coast of Africa, overpowered the crew, broke into the powder room, and finally in the course of their effort for freedom blew up both themselves and the crew.
A most remarkable design--as an insurrection perhaps not as formidable as that of Cato, but in some ways the most important single event in the history of the Negro in the colonial period--was the plot in the city of New York in 1741. New York was at the time a thriving town of twelve thousand inhabitants, and the calamity that now befell it was unfortunate in every way. It was not only a Negro insurrection, though the Negro finally suffered most bitterly. It was also a strange compound of the effects of whiskey and gambling, of the designs of abandoned white people, and of prejudice against the Catholics.
Prominent in the remarkable drama were John Hughson, a shoemaker and alehouse keeper; Sarah Hughson, his wife; John Romme, also a shoemaker and alehouse keeper; Margaret Kerry, alias Salinburgh, commonly known as Peggy; John Ury, a priest; and a number of Negroes, chief among whom were Caesar, Prince, Cuffee, and Quack.[1] Prominent among those who helped to work out the plot were Mary Burton, a white servant of Hughson"s, sixteen years of age; Arthur Price, a young white man who at the time of the proceedings happened to be in prison on a charge of stealing; a young seaman named Wilson; and two white women, Mrs. Earle and Mrs. Hogg, the latter of whom a.s.sisted in the store kept by her husband, Robert Hogg. Hughson"s house on the outskirts of the town was a resort for Negroes, and Hughson himself aided and abetted the Negro men in any crime that they might commit. Romme was of similar quality. Peggy was a prost.i.tute, and it was Caesar who paid for her board with the Hughsons. In the previous summer she had found lodging with these people, a little later she had removed to Romme"s, and just before Christmas she had come back to Hughson"s, and a few weeks thereafter she became a mother. At both the public houses the Negroes would engage in drinking and gambling; and importance also attaches to an organization of theirs known as the Geneva Society, which had angered some of the white citizens by its imitation of the rites and forms of freemasonry.
[Footnote 1: The sole authority on the plot is "A Journal of the Proceedings in the Detection of the Conspiracy formed by Some White People, in Conjunction with Negro and other Slaves, for Burning the City of New York in America, and Murdering the Inhabitants (by Judge Daniel Horsemanden). New York, 1744."]
Events really began on the night of Sat.u.r.day, February 28, 1741, with a robbery in the house of Hogg, the merchant, from which were taken various pieces of linen and other goods, several silver coins, chiefly Spanish, and medals, to the value of about 60. On the day before, in the course of a simple purchase by Wilson, Mrs. Hogg had revealed to the young seaman her treasure. He soon spoke of the same to Caesar, Prince, and Cuffee, with whom he was acquainted; he gave them the plan of the house, and they in turn spoke of the matter to Hughson. Wilson, however, when later told of the robbery by Mrs. Hogg, at once turned suspicion upon the Negroes, especially Caesar; and Mary Burton testified that she saw some of the speckled linen in question in Peggy"s room after Caesar had gone thither.
On Wednesday, March 18, a fire broke out on the roof of His Majesty"s House at Fort George. One week later, on March 25, there was a fire at the home of Captain Warren in the southwest end of the city, and the circ.u.mstances pointed to incendiary origin. One week later, on April 1, there was a fire in the storehouse of a man named Van Zant; on the following Sat.u.r.day evening there was another fire, and while the people were returning from this there was still another; and on the next day, Sunday, there was another alarm, and by this time the whole town had been worked up to the highest pitch of excitement. As yet there was nothing to point to any connection between the stealing and the fires.
On the day of the last one, however, Mrs. Earle happened to overhear remarks by three Negroes that caused suspicion to light upon them; Mary Burton was insisting that stolen goods had been brought by Prince and Caesar to the house of her master; and although a search of the home of Hughson failed to produce a great deal, arrests were made right and left. The case was finally taken to the Supreme Court, and because of the white persons implicated, the summary methods ordinarily used in dealing with Negroes were waived for the time being.
Peggy at first withstood all questioning, denying any knowledge of the events that had taken place. One day in prison, however, she remarked to Arthur Price that she was afraid the Negroes would tell but that she would not forswear herself unless they brought her into the matter. "How forswear?" asked Price. "There are fourteen sworn," she said. "What, is it about Mr. Hogg"s goods?" he asked. "No," she replied, "about the fire." "What, Peggy," asked Price, "were you going to set the town on fire?" "No," she replied, "but since I knew of it they made me swear."
She also remarked that she had faith in Prince, Cuff, and Caesar. All the while she used the vilest possible language, and at last, thinking suddenly that she had revealed too much, she turned upon Price and with an oath warned him that he had better keep his counsel. That afternoon she said further to him that she could not eat because Mary had brought her into the case.
A little later Peggy, much afraid, voluntarily confessed that early in May she was at the home of John Romme, where in the course of December the Negroes had had several meetings; among other things they had conspired to burn the fort first of all, then the city, then to get all the goods they could and kill anybody who had money. One evening just about Christmas, she said, Romme and his wife and ten or eleven Negroes had been together in a room. Romme had talked about how rich some people were, gradually working on the feelings of the Negroes and promising them that if they did not succeed in their designs he would take them to a strange country and set them free, meanwhile giving them the impression that he bore a charmed life. A little later, it appeared, Caesar gave to Hughson 12; Hughson was then absent for three days, and when he came again he brought with him seven or eight guns, some pistols, and some swords.
As a result of these and other disclosures it was seen that not only Hughson and Romme but also Ury, who was not so much a priest as an adventurer, had instigated the plots of the Negroes; and Quack testified that Hughson was the first contriver of the plot to burn the houses of the town and kill the people, though he himself, he confessed, did fire the fort with a lighted stick. The punishment was terrible. Quack and Cuffee, the first to be executed, were burned at the stake on May 30. All through the summer the trials and the executions continued, hara.s.sing New York and indeed the whole country. Altogether twenty white persons were arrested; four--Hughson, his wife, Peggy, and Ury--were executed, and some of their acquaintances were forced to leave the province. One hundred and fifty-four Negroes were arrested. Thirteen were burned, eighteen were hanged, and seventy-one transported.
It is evident from these events and from the legislation of the era that, except for the earnest work of such a sect as the Quakers, there was little genuine effort for the improvement of the social condition of the Negro people in the colonies. They were not even regarded as potential citizens, and both in and out of the system of slavery were subjected to the harshest regulations. Towards amicable relations with the other racial elements that were coming to build up a new country only the slightest measure of progress was made. Instead, insurrection after insurrection revealed the sharpest antagonism, and any outbreak promptly called forth the severest and frequently the most cruel punishment.
CHAPTER III
THE REVOLUTIONARY ERA
1. _Sentiment in England and America_
The materialism of the eighteenth century, with all of its evils, at length produced a liberalism of thought that was to shake to their very foundations old systems of life in both Europe and America. The progress of the cause of the Negro in this period is to be explained by the general diffusion of ideas that made for the rights of man everywhere.
Cowper wrote his humanitarian poems; in close a.s.sociation with the romanticism of the day the missionary movement in religion began to gather force; and the same impulse which in England began the agitation for a free press and for parliamentary reform, and which in France accounted for the French Revolution, in America led to the revolt from Great Britain. No patriot could come under the influence of any one of these movements without having his heart and his sense of justice stirred to some degree in behalf of the slave. At the same time it must be remembered that the contest of the Americans was primarily for the definite legal rights of Englishmen rather than for the more abstract rights of mankind which formed the platform of the French Revolution; hence arose the great inconsistency in the position of men who were engaged in a stern struggle for liberty at the same time that they themselves were holding human beings in bondage.
In England the new era was formally signalized by an epoch-making decision. In November, 1769, Charles Stewart, once a merchant in Norfolk and later receiver general of the customs of North America, took to England his Negro slave, James Somerset, who, being sick, was turned adrift by his master. Later Somerset recovered and Stewart seized him, intending to have him borne out of the country and sold in Jamaica.
Somerset objected to this and in so doing raised the important legal question, Did a slave by being brought to England become free? The case received an extraordinary amount of attention, for everybody realized that the decision would be far-reaching in its consequences. After it was argued at three different sittings, Lord Mansfield, Chief Justice of England, in 1772 handed down from the Court of King"s Bench the judgment that as soon as ever any slave set his foot upon the soil of England he became free.
This decision may be taken as fairly representative of the general advance that the cause of the Negro was making in England at the time.
Early in the century sentiment against the slave-trade had begun to develop, many pamphlets on the evils of slavery were circulated, and as early as 1776 a motion for the abolition of the trade was made in the House of Commons. John Wesley preached against the system, Adam Smith showed its ultimate expensiveness, and Burke declared that the slavery endured by the Negroes in the English settlements was worse than that ever suffered by any other people. Foremost in the work of protest were Thomas Clarkson and William Wilberforce, the one being the leader in investigation and in the organization of the movement against slavery while the other was the parliamentary champion of the cause. For years, a.s.sisted by such debaters as Burke, Fox, and the younger Pitt, Wilberforce worked until on March 25, 1807, the bill for the abolition of the slave-trade received the royal a.s.sent, and still later until slavery itself was abolished in the English dominions (1833).
This high thought in England necessarily found some reflection in America, where the logic of the position of the patriots frequently forced them to take up the cause of the slave. As early as 1751 Benjamin Franklin, in his _Observations concerning the Increase of Mankind_, pointed out the evil effects of slavery upon population and the production of wealth; and in 1761 James Otis, in his argument against the Writs of a.s.sistance, spoke so vigorously of the rights of black men as to leave no doubt as to his own position. To Patrick Henry slavery was a practice "totally repugnant to the first impressions of right and wrong," and in 1777 he was interested in a plan for gradual emanc.i.p.ation received from his friend, Robert Pleasants. Washington desired nothing more than "to see some plan adopted by which slavery might be abolished by law"; while Joel Barlow in his _Columbiad_ gave significant warning to Columbia of the ills that she was heaping up for herself.
Two of the expressions of sentiment of the day, by reason of their deep yearning and philosophic calm, somehow stand apart from others. Thomas Jefferson in his _Notes on Virginia_ wrote: "The whole commerce between master and slave is a perpetual exercise of the most boisterous pa.s.sions; the most unremitting despotism on the one part, and degrading submission on the other.... The man must be a prodigy who can retain his manners and morals undepraved by such circ.u.mstances.... I tremble for my country when I reflect that G.o.d is just; that his justice can not sleep forever; that considering numbers, nature, and natural means only, a revolution of the wheel of fortune, an exchange of situation, is among possible events; that it may become probable by supernatural interference! The Almighty has no attribute which can take side with us in such a contest."[1] Henry Laurens, that fine patriot whose business sense was excelled only by his idealism, was hara.s.sed by the problem and wrote to his son, Colonel John Laurens, as follows: "You know, my dear son, I abhor slavery. I was born in a country where slavery had been established by British kings and parliaments, as well as by the laws of that country ages before my existence. I found the Christian religion and slavery growing under the same authority and cultivation. I nevertheless disliked it. In former days there was no combating the prejudices of men supported by interest; the day I hope is approaching when, from principles of grat.i.tude as well as justice, every man will strive to be foremost in showing his readiness to comply with the golden rule. Not less than twenty thousand pounds sterling would all my Negroes produce if sold at public auction to-morrow. I am not the man who enslaved them; they are indebted to Englishmen for that favor; nevertheless I am devising means for manumitting many of them, and for cutting off the entail of slavery. Great powers oppose me--the laws and customs of my country, my own and the avarice of my countrymen. What will my children say if I deprive them of so much estate? These are difficulties, but not insuperable. I will do as much as I can in my time, and leave the rest to a better hand."[2] Stronger than all else, however, were the immortal words of the Declaration of Independence: "We hold these truths to be self-evident: That all men are created equal; that they are endowed by their Creator with certain inalienable rights; that among these are life, liberty, and the pursuit of happiness."
Within the years to come these words were to be denied and a.s.sailed as perhaps no others in the language; but in spite of all they were to stand firm and justify the faith of 1776 before Jefferson himself and others had become submerged in a gilded opportunism.
[Footnote 1: "The Writings of Thomas Jefferson, issued under the auspices of the Thomas Jefferson Memorial a.s.sociation," 20 vols., Washington, 1903, II, 226-227.]
[Footnote 2: "A South Carolina Protest against Slavery (being a letter written from Henry Laurens, second president of the Continental Congress, to his son, Colonel John Laurens; dated Charleston, S.C., August 14th, 1776)." Reprinted by G.P. Putnam, New York, 1861.]
It is not to be supposed that such sentiments were by any means general; nevertheless these instances alone show that some men at least in the colonies were willing to carry their principles to their logical conclusion. Naturally opinion crystallized in formal resolutions or enactments. Unfortunately most of these were in one way or another rendered ineffectual after the war; nevertheless the main impulse that they represented continued to live. In 1769 Virginia declared that the discriminatory tax levied on free Negroes and mulattoes since 1668 was "derogatory to the rights of freeborn subjects" and accordingly should be repealed. In October, 1774, the First Continental Congress declared in its Articles of a.s.sociation that the united colonies would "neither import nor purchase any slave imported after the first day of December next" and that they would "wholly discontinue the trade." On April 16, 1776, the Congress further resolved that "no slaves be imported into any of the thirteen colonies"; and the first draft of the Declaration of Independence contained a strong pa.s.sage censuring the King of England for bringing slaves into the country and then inciting them to rise against their masters. On April 14, 1775, the first abolition society in the country was organized in Pennsylvania; in 1778 Virginia once more pa.s.sed an act prohibiting the slave-trade; and the Methodist Conference in Baltimore in 1780 strongly expressed its disapproval of slavery.
2. _The Negro in the War_
As in all the greater wars in which the country has engaged, the position of the Negro was generally improved by the American Revolution.
It was not by reason of any definite plan that this was so, for in general the disposition of the government was to keep him out of the conflict. Nevertheless between the hesitating policy of America and the overtures of England the Negro made considerable advance.
The American cause in truth presented a strange and embarra.s.sing dilemma, as we have remarked. In the war itself, moreover, began the stern cleavage between the North and the South. At the moment the rift was not clearly discerned, but afterwards it was to widen into a chasm.