Congress passed a resolution complying with these recommendations.[48] Laurens, the father of the movement, was made a lieutenant-colonel and he went immediately home to urge upon South Carolina the expediency of adopting this plan. There Laurens met determined opposition from the majority of the aristocrats who set themselves against "a measure of so threatening aspect and so offensive to that republican pride, which disdains to commit the defence of the country to servile bands or share with a color to which the idea of inferiority is inseparably connected, the profession of arms, and that approximation of condition which must exist between the regular soldier and the militiaman." It was to no purpose too that Laurens renewed his efforts at a later period. He mustered all of his energy to impress upon the Legislature the need of taking this action but finally found himself outvoted, having only reason on his side and "being opposed by a triple-headed monster that shed the baneful influence of avarice, prejudice, and pusillanimity in all our assemblies." "It was some consolation to me, however," said he, "to find that philosophy and truth had made some little progress since my last effort, as I obtained twice as many suffrages as before."

Hearing of the outcome, Washington wrote him that he was not at all astonished at it, as that spirit of freedom, which at the commencement of the Revolution would have sacrificed everything to the attainment of this object, had long since subsided, and every selfish passion had taken its place. "It is not the public but the private interest," said he, "which influences the generality of mankind, nor can Americans any longer boast an exception. Under these circumstances it would have been rather surprising if you had succeeded."[49] It is difficult, however, to determine exactly what Washington's attitude was. Two days after Hamilton wrote Jay about raising colored troops in South Carolina, the elder Laurens wrote Washington: "Had we arms for three thousand such black men as I could select in Carolina, I should have no doubt of success in driving the British out of Georgia, and subduing East Florida before the end of July." To this Washington answered: "The policy of our arming slaves is in my opinion a moot point, unless the enemy set the example. For, should we begin to form Battalions of them, I have not the smallest doubt, if the war is to be prosecuted, of their following us in it, and justifying the measure upon our own ground. The contest then must be who can arm fastest, and where are our arms? Besides I am not clear that a discrimination will not render slavery more irksome to those who remain in it. Most of the good and evil things in this life are judged by comparison; and I fear a comparison in this case will be productive of much discontent in those, who are held in servitude. But, as this is a subject that has never employed much of my thoughts, these are no more than the first crude Ideas that have struck me upon ye occasion."[50]

What then resulted from the agitation and discussion? The reader naturally wants to know how many Negroes were actually engaged in the Continental Army. Here we find ourselves at sea. We have any amount of evidence that the number of Negroes engaged became considerable, but exact figures are for several reasons lacking. In the first place, free Negroes rarely served in separate battalions. They marched side by side with the white soldier, and in most cases, according to the War Department, even after making an extended research as to the names, organizations, and numbers, the results would be that little can be obtained from the records to show exactly what soldiers were white and what were colored.[51] Moreover the first official efforts to keep the Negroes out of the army must not be regarded as having stopped such enlistments. As there was not any formal system of recruiting, black men continued to enlist "under various laws and sometimes under no law, and in defiance of law." The records of every one of the original thirteen States show that each had colored troops. A Hessian officer observed in 1777 that "the Negro can take the field instead of his master; and, therefore, no regiment is to be seen in which there are not negroes in abundance, and among them there are able-bodied, strong and brave fellows."[52] "Here too," said he, "there are many families of free negroes who live in good homes, have property and live just like the rest of the inhabitants." In 1777 Alexander Scammell, Adjutant-General, made the following report as to the number and placement of the Negroes in the Continental Army:

RETURN OF NEGROES IN THE ARMY, 24TH AUGUST, 1778

- - Brigades Present Sick, Absent On Command Total - - North Carolina 42 10 6 58 Woodford 36 3 1 40 Muhlenburg 64 26 8 98 Smallwood 20 3 1 24 2d Maryland 43 15 2 60 Wayne 2 .. .. 2 2d Pennsylvania 33 1 1 35 Clinton 33 2 4 62 Parsons 117 12 19 148 Huntington 56 2 4 62 Nixon 26 .. 1 27 Paterson 64 13 12 89 Late Learned 34 4 8 46 Poor 16 7 4 27 - - Total 586 98 71 755

Alexander Scammell, Adjutant-General.[52a]

But this report neither included the Negro soldiers enlisted in several other States nor those that joined the army later. Other records show that Negroes served in as many as 18 brigades.

Some idea of the number of Negroes engaged may be obtained from the context of documents mentioning the action taken by States. Rhode Island we have observed undertook to raise a regiment of slaves. Governor Cooke said that the slaves found there were not many but that it was generally thought that 300 or more would enlist. Four companies of emancipated slaves were finally formed in that State at a cost of L10,437 7s 7d.[53] Most of the 629 slaves then found in New Hampshire availed themselves of the opportunity to gain their freedom by enlistment as did many of the 15,000 slaves in New York. Connecticut had free Negroes in its regiments and formed also a regiment of colored soldiers assigned first to Meigs' and afterward to Butler's command. Maryland resolved in 1781 to raise 750 Negroes to be incorporated with the other troops. Massachusetts thought of forming a separate battalion of Negroes and Indians but had no separate Negro regiment, the Negroes having been admitted into the other battalions, after 1778, to the extent that there were colored troops from 72 towns in that State. In view of these numerous facts it is safe to conclude that there were at least 4,000 Negro soldiers scattered throughout the Continental Army.

As to the value of the services rendered by the colored troops we have only one witness to the contrary. This was Sidney S. Rider. He tried to ridicule the black troops engaged in the Battle of Rhode Island and contended that only a few of them took part in the contest.[54] On the other hand we have two distinguished witnesses in their favor. The Marquis de Chastellux said that "at the passage to the ferry I met a detachment of the Rhode Island regiment, the same corps we had with us the last summer, but they have since been recruited and clothed. The greatest part of them are Negroes or Mulattoes; but they are strong, robust men, and those I have seen had a very good appearance."[55] Speaking of the behavior of troops, among whom Negroes under General Greene fought on this occasion, Lafayette said the following day, that the enemy repeated the attempt three times (tried to carry his position), and were as often repulsed with great bravery.[56] One hundred and forty-four of the soldiers thus engaged to roll back the lines of the enemy were, according to the Revolutionary records, Negroes.[57] Doctor Harris, a Revolutionary soldier, who took part in the Battle of Rhode Island, said of these Negroes: "Had they been unfaithful or even given away before the enemy all would have been lost. Three times in succession they were attacked with more desperate valor and fury by well disciplined and veteran troops, and three times did they successfully repel the assault and thus preserved our army from capture."[58] A detachment of these troops sacrificed themselves to the last man in defending Colonel Greene in 1781 when he was attacked at Point Bridge, New York. A Negro slave of South Carolina rendered Governor Rutledge such valuable service that by a special act of the legislature in 1783 his wife and children were enfranchised.[59]

The valor of the Negro soldiers of the American Revolution has been highly praised by statesmen and historians. Writing to John Adams, a member of the Continental Congress, in 1775, to express his surprise at the prejudice against the colored troops in the South, General Thomas said: "We have some Negroes but I look on them in general equally serviceable with other men for fatigue, and in action many of them had proved themselves brave." Graydon in speaking of the Negro troops he saw in Glover's regiment at Marblehead, Massachusetts, said: "But even in this regiment (a fine one) there were a number of Negroes."[60] Referring to the battle of Monmouth, Bancroft said: "Nor may history omit to record that, of the 'revolutionary patriots' who on that day perilled life for their country, more than seven hundred black men fought side by side with the white."[61] According to Lecky, "the Negroes proved excellent soldiers: in a hard fought battle that secured the retreat of Sullivan they three times drove back a large body of Hessians."[62] We need no better evidence of the effective service of the Negro soldier than the manner in which the best people of Georgia honored Austin Dabney,[63] a mulatto boy who took a conspicuous part in many skirmishes with the British and Tories in Georgia. While fighting under Colonel Elijah Clarke he was severely wounded by a bullet which in passing through his thigh made him a cripple for life. He received a pension from the United States and was by an act of the legislature of Georgia given a tract of land. He improved his opportunities, acquired other property, lived on terms of equality with some of his white neighbors, had the respect and confidence of high officials, and died mourned by all.

W. B. HARTGROVE



FOOTNOTES:

[1] Bancroft, "History of the United States," VIII, 110; MacMaster, "History of the United States."

[2] See "Documents" in this number.

[3] The New York Gazette, Aug. 11, 1760.

[4] Supplement to the Boston Evening Post, May 23, 1763.

[5] Moore's "Slavery in Mass.," 243; Mass. Hist. Soc. Coll., VII, 336.

[6] Adams, "Works of John Adams," X, 315; Moore, "Notes on Slavery in Mass.," 71. Hamilton, Letter to Jay, March 14, 1779.

[7] Moore, "Historical Notes on the Employment of Negroes in the American Revolution," 4.

[8] Bancroft, "History of the United States," VIII, 110.

[9] Washburn, "History of Leicester," 267.

[10] Washington, "The Story of the Negro," I, 315.

[11] Manuscript, Massachusetts Archives, CLXXX, 241.

[12] Journals of the Continental Congress, 1775, pp. 221, 263; 1776, pp. 60, 874; 1779, pp. 386, 418.

[13] Ford, "Washington's Writings," VIII, 371.

[14] Journal of the Provincial Congress of Massachusetts, 553.

[15] Moore, "Historical Notes," 5.

[16] Ibid., 6.

[17] Ibid., 6.

[18] Ibid., 7.

[19] Adam's Works, II, 428.

[20] Life and Correspondence of Joseph Reed, I, 135.

[21] Not in Text

[22] Force, American Archives, I, 486. Fifth Series.

[23] "By his Excellency, Sir HENRY CLINTON, K.B., General and Commander-in-Chief of all His Majesty's Forces within the Colonies lying on the Atlantic Ocean, from Nova Scotia to West Florida, inclusive, etc.

"PROCLAMATION

"Whereas, The Enemy have adopted a practice of enrolling NEGROES among their troops: I do hereby give Notice, that all NEGROES taken in Arms, or upon any military Duty shall be purchased for the public service at a stated price; the Money to be paid to the Captors.

"But I do most strictly forbid any Person to sell or claim Right over any Negroe, the Property of a Rebel, who may take refuge with any part of this Army: And I do promise to every Negroe who shall desert the Rebel Standard full Security to follow within these Lines any occupation which he may think proper."

"Given under my Hand at Head-Quarters, Philipsburgh, the 30th day of June 1779.

H. CLINTON.

By his Excellency's Command, JOHN SMITH, Secretary."

[24] The Journal of the Continental Congress, II, 26.

[25] Ramsay, "The History of South Carolina" [Edition, 1809], I, 474-475.

[26] The Gazette of the State of South Carolina, Nov. 22, 1784.

[27] Moore, "Historical Notes," 14.

[28] Sparks, "Washington's Works," III, 218.

[29] Ibid.

[30] Letter of General Thomas to John Adams, Oct. 24, 1775.

[31] Moore, "Historical Notes," 4.

[32] Hamilton's "Works," I, 76-78.

[33] Moore, "Historical Notes," 13.

[34] Madison's Papers, 68.

[35] Letter of Hamilton to Jay, March 14, 1779; and Journals of the Continental Congress.

[36] Hening, Statutes at Large, IX, 280.

[37] Ibid., XI, 308, 309.

[38] Rhode Island Colonial Records, VIII, 640, 641.

[39] Ibid., 358-360.

[40] Moore, "Historical Notes," 19.

[41] Manuscripts in the Archives of Massachusetts, CXCIX, 80.

[42] Moore, "Historical Notes," 20.

[43] Laws of the State of New York, Chapter XXXII, Fourth Session.

[44] Sparks, "Correspondence of the American Revolution," III, 331.

[45] Moore, "Historical Notes," 20.

[46] Ibid., 21.

[47] Taking up the Southern situation, Hamilton in 1779 wrote Jay as follows:

"Dear Sir: Colonel Laurens, who will have the honor of delivering you this letter, is on his way to South Carolina, on a project which I think, in the present situation of affairs there, is a very good one, and deserves every kind of support and encouragement. This is, to raise two, three, or four battalions of negroes, with the assistance of the government of that State, by contributions from the owners, in proportion to the number they possess. If you should think proper to enter upon the subject with him, he will give you a detail of his plan. He wishes to have it recommended by Congress to the State; and, as an inducement, that they would engage to take their battalions into Continental pay.

"It appears to me, that an expedient of this kind, in the present state of Southern affairs, is the most rational that can be adopted, and promises very important advantages. Indeed, I hardly see how a sufficient force can be collected in that quarter without it: and the enemy's operations there are growing infinitely serious and formidable. I have not the least doubt, that the negroes will make very excellent soldiers with proper management: and I will venture to pronounce, that they cannot be put in better hands than those of Mr. Laurens. He has all the zeal, intelligence, enterprise, and every other qualification, requisite to succeed in such an undertaking. It is a maxim with some great military judges, that, with sensible officers, soldiers can hardly be too stupid; and, on this principle, it is thought that the Russians would make the best soldiers in the world, if they were under other officers than their own. The King of Prussia is among the number who maintain this doctrine, and has a very emphatic saying on the occasion, which I do not exactly recollect. I mention this because I have frequently heard it objected to the scheme of embodying negroes, that they are too stupid to make soldiers. This is so far from appearing to me a valid objection, that I think their want of cultivation (for their natural faculties are as good as ours), joined to that habit of subordination which they acquire from a life of servitude will enable them sooner to become soldiers than our white inhabitants. Let officers be men of sense and sentiment, and the nearer the soldiers approach to machines, perhaps the better.

"I foresee that this project will have to combat much opposition from prejudice and self-interest. The contempt we have been taught to entertain for the blacks, makes us fancy many things that are founded neither in reason nor experience; and an unwillingness to part with property of so valuable a kind, will furnish a thousand arguments to show the impracticability, or pernicious tendency, of a scheme which requires such sacrifices. But it should be considered, that if we do not make use of them in this way, the enemy probably will; and that the best way to counteract the temptations they will hold out, will be to offer them ourselves. An essential part of the plan is, to give them their freedom with their swords. This will secure their fidelity, animate their courage, and, I believe, will have a good influence upon those who remain, by opening a door to their emancipation.

"This circumstance, I confess, has no small weight in inducing me to wish the success of the project; for the dictates of humanity and true policy equally interest me in favor of this unfortunate class of men.

"While I am on the subject of Southern affairs, you will excuse the liberty I take in saying, that I do not think measures sufficiently vigorous are pursuing for our defence in that quarter. Except the few regular troops of South Carolina, we seem to be relying wholly on the militia of that and two neighboring States. These will soon grow impatient of service and leave our affairs in a miserable situation. No considerable force can be uniformly kept up by militia, to say nothing of the many obvious and well-known inconveniences that attend this kind of troops. I would beg leave to suggest, sir, that no time ought to be lost in making a draught of militia to serve a twelve-month, from the States of North and South Carolina and Virginia. But South Carolina, being very weak in her population of whites, may be excused from the draught, on condition of furnishing the black battalions. The two others may furnish about three thousand five hundred men, and be exempted, on that account, from sending any succor to this army. The States to the northward of Virginia, will be fully able to give competent supplies to the army here; and it will require all the force and exertions of the three States I have mentioned, to withstand the storm which has arisen, and is increasing in the South.

"The troops draughted, must be thrown into battalions, and officered in the best possible manner. The best supernumerary officers may be made use of as far as they will go. If arms are wanted for their troops, and no better way of supplying them is to be found, we should endeavor to levy a contribution of arms upon the militia at large. Extraordinary exigencies demand extraordinary means. I fear this Southern business will become a very grave one.

"With the truest respect and esteem, I am, sir, your most obedient servant,

Alexander Hamilton."

[48] The resolutions of Congress were as follows:

"Resolved, That it be recommended to the States of South Carolina and Georgia, if they shall think the same expedient, to take measures immediately for raising three thousand able-bodied negroes.

"That the said negroes be formed into separate corps, as battalions, according to the arrangements adopted for the main army, to be commanded by white commissioned and non-commissioned officers.

"That the commissioned officers be appointed by the said States.

"That the non-commissioned officers may, if the said States respectively shall think proper, be taken from among the non-commissioned officers and soldiers of the continental battalions of the said States respectively.

"That the Governors of the said States, together with the commanding officer of the Southern army, be empowered to incorporate the several continental battalions of their States with each other respectively, agreeably to the arrangement of the army, as established by the resolutions of May 27, 1778; and to appoint such of the supernumerary officers to command the said negroes, as shall choose to go into that service.

"Resolved, That Congress will make provision for paying the proprietors of such Negroes as shall be enlisted for the service of the United States during the war, a full compensation for the property, at a rate not exceeding one thousand dollars for each active, able-bodied negro man of standard size, not exceeding thirty-five years of age, who shall be so enlisted and pass muster.

"That no pay or bounty be allowed to the said negroes; but that they be clothed and subsisted at the expense of the United States.

"That every negro, who shall well and faithfully serve as a soldier to the end of the present war, and shall return his arms, be emancipated, and receive the sum of fifty dollars."

In connection with this Congress passed also the following resolution:

"WHEREAS John Laurens, Esq., who has heretofore acted as aide-de-camp to the commander-in-chief, is desirous of repairing to South Carolina, with a design to assist in defence of the Southern States:

"Resolved, That a commission of lieutenant-colonel be granted to the said John Laurens, Esq."

Journals of the Continental Congress, 1779, pp. 386, 418.

[49] Sparks, "Writings of Washington," VIII, 322, 323.

[50] Ford, "Washington's Writings," VII, 371.

[51] Letter from the Adjutant General of the U.S. War Department.

[52] Schloezer's "Briefwechsel," IV, 365.

[52a] The Washington Manuscripts in the Library of Congress.

[53] "The Spirit of '76 in Rhode Island," 186-188.

[54] Sidney S. Rider, "An Historical Tract in the Rhode Island Series," No. 10.

[55] Marquis de Chastellux, "Travels," I, 454.

[56] Moore, "Historical Notes," 19.

[57] "The Spirit of Rhode Island in '76," 186-188.

[58] Washington, "The Story of the Negro," I, 311, Note.

[59] Moore, "Historical Notes," 22.

[60] Ibid., 16.

[61] Bancroft, "History of the United States," X, 133.

[62] Lecky, "American Revolution," 364.

[63] Austin Dabney, a remarkable free man of color, died at Zebulon. His remains repose, we understand, near those of his friend Harris. The following account of Dabney, as given by Governor Gilmer, may be interesting:

In the beginning of the Revolutionary conflict, a man by the name of Aycock removed to Wilkes County, having in his possession a mulatto boy, who passed for and was treated as his slave. The boy had been called Austin, to which the captain to whose company he was attached added Dabney.

Dabney proved himself a good soldier. In many a skirmish with the British and Tories, he acted a conspicuous part. He was with Colonel Elijah Clarke in the battle of Kettle Creek, and was severely wounded by a rifleball passing through his thigh, by which he was made a cripple for life. He was unable to do further military duty, and was without means to procure due attention to his wound, which threatened his life. In this suffering condition he was taken into the house of a Mr. Harris, where he was kindly cared for until he recovered. He afterwards labored for Harris and his family more faithfully than any slave could have been made to do.

After the close of the war, when prosperous times came, Austin Dabney acquired property. In the year 18—, he removed to Madison County, carrying with him his benefactor and family. Here he became noted for his great fondness for horses and the turf. He attended all the races in the neighboring counties, and betted to the extent of his means. His courteous behavior and good temper always secured him gentlemen backers. His means were aided by a pension which he received from the United States.

In the distribution of the public lands by lottery among the people of Georgia, the Legislature gave to Dabney a lot of land in the county of Walton. The Hon. Mr. Upson, then a representative from Oglethorpe, was the member who moved the passage of the law, giving him the lot of land.

At the election for members of the Legislature the year after, the County of Madison was distracted by the animosity and strife of an Austin Dabney and an Anti-Austin Dabney party. Many of the people were highly incensed that a mulatto negro should receive a gift of the land which belonged to the freemen of Georgia. Dabney soon after removed to the land given him by the State, and carried with him the family of Harris, and continued to labor for them, and appropriated whatever he made for their support, except what was necessary for his coarse clothing and food. Upon his death, he left them all his property. The eldest son of his benefactor he sent to Franklin College, and afterwards supported him whilst he studied law with Mr. Upson, in Lexington. When Harris was undergoing his examination, Austin was standing outside of the bar, exhibiting great anxiety in his countenance; and when his young protege was sworn in, he burst into a flood of tears. He understood his situation very well, and never was guilty of impertinence. He was one of the best chroniclers of the events of the Revolutionary War, in Georgia. Judge Dooly thought much of him, for he had served under his father, Colonel Dooly. It was Dabney's custom to be at the public house in Madison, where the judge stopped during court, and he took much pains in seeing his horse well attended to. He frequently came into the room where the judges and lawyers were assembled on the evening before the court, and seated himself upon a stool or some low place, where he would commence a parley with any one who chose to talk with him.

He drew his pension in Savannah where he went once a year for this purpose. On one occasion he went to Savannah in company with his neighbor, Colonel Wyley Pope. They traveled together on the most familiar terms until they arrived in the streets of the town. Then the Colonel observed to Austin that he was a man of sense, and knew that it was not suitable to be seen riding side by side with a colored man through the streets of Savannah; to which Austin replied that he understood that matter very well. Accordingly when they came to the principal street, Austin checked his horse and fell behind. They had not gone very far before Colonel Pope passed the house of General James Jackson who was then governor of the state. Upon looking back he saw the governor run out of the house, seize Austin's hand, shake it as if he had been his long absent brother, draw him from his horse, and carry him into his house, where he stayed whilst in town. Colonel Pope used to tell this anecdote with much glee, adding that he felt chagrined when he ascertained that whilst he passed his time at a tavern, unknown and uncared for, Austin was the honored guest of the governor.

White's "Historical Collections," 584.



FREEDOM AND SLAVERY IN APPALACHIAN AMERICA



To understand the problem of harmonizing freedom and slavery in Appalachian America we must keep in mind two different stocks coming in some cases from the same mother country and subject here to the same government. Why they differed so widely was due to their peculiar ideals formed prior to their emigration from Europe and to their environment in the New World. To the tidewater came a class whose character and purposes, although not altogether alike, easily enabled them to develop into an aristocratic class. All of them were trying to lighten the burdens of life. In this section favored with fertile soil, mild climate, navigable streams and good harbors facilitating direct trade with Europe, the conservative, easy-going, wealth-seeking, exploiting adventurers finally fell back on the institution of slavery which furnished the basis for a large plantation system of seeming principalities. In the course of time too there arose in the few towns of the coast a number of prosperous business men whose bearing was equally as aristocratic as that of the masters of plantations.[1] These elements constituted the rustic nobility which lorded it over the unfortunate settlers whom the plantation system forced to go into the interior to take up land. Eliminating thus an enterprising middle class, the colonists tended to become more aristocratic near the shore.

In this congenial atmosphere the eastern people were content to dwell. the East had the West in mind and said much about its inexhaustible resources, but with the exception of obtaining there grants of land nothing definite toward the conquest of this section was done because of the handicap of slavery which precluded the possibility of a rapid expansion of the plantation group in the slave States. Separated thus by high ranges of mountains which prevented the unification of the interests of the sections, the West was left for conquest by a hardy race of European dissenters who were capable of a more rapid growth.[2] these were the Germans and Scotch-Irish with a sprinkling of Huguenots, Quakers and poor whites who had served their time as indentured servants in the east.[3] The unsettled condition of Europe during its devastating wars of the seventeenth and eighteenth centuries caused many of foreign stocks to seek homes in America where they hoped to realize political liberty and religious freedom. Many of these Germans first settled in the mountainous district of Pennsylvania and Maryland and then migrated later to the lower part of the Shenandoah Valley, while the Scotch-Irish took possession of the upper part of that section. Thereafter the Shenandoah Valley became a thoroughfare for a continuous movement of these immigrants toward the south into the uplands and mountains of the Carolinas, Georgia, Kentucky, and Tennessee.[4]

Among the Germans were Mennonites, Lutherans, and Moravians, all of whom believed in individual freedom, the divine right of secular power, and personal responsibility.[5] The strongest stock among these immigrants, however, were the Scotch-Irish, "a God-fearing, Sabbath-keeping, covenant-adhering, liberty-loving, and tyrant-hating race," which had formed its ideals under the influence of philosophy of John Calvin, John Knox, Andrew Melville, and George Buchanan. By these thinkers they had been taught to emphasize equality, freedom of conscience, and political liberty. These stocks differed somewhat from each other, but they were equally attached to practical religion, homely virtues, and democratic institutions.[7] Being a kind and beneficent class with a tenacity for the habits and customs of their fathers, they proved to be a valuable contribution to the American stock. As they had no riches every man was to be just what he could make himself. Equality and brotherly love became their dominant traits. Common feeling and similarity of ideals made them one people whose chief characteristic was individualism.[8] Differing thus so widely from the easterners they were regarded by the aristocrats as "Men of new blood" and "Wild Irish," who formed a barrier over which "none ventured to leap and would venture to settle among."[9] No aristocrat figuring conspicuously in the society of the East, where slavery made men socially unequal, could feel comfortable on the frontier, where freedom from competition with such labor prevented the development of caste.

The natural endowment of the West was so different from that of the East that the former did not attract the people who settled in the Tidewater. The mountaineers were in the midst of natural meadows, steep hills, narrow valleys of hilly soil, and inexhaustible forests. In the East tobacco and corn were the staple commodities. Cattle and hog raising became profitable west of the mountains, while various other employments which did not require so much vacant land were more popular near the sea. Besides, when the dwellers near the coast sought the cheap labor which the slave furnished the mountaineers encouraged the influx of freemen. It is not strange then that we have no record of an early flourishing slave plantation beyond the mountains. Kercheval gives an account of a settlement by slaves and overseers on the large Carter grant situated on the west side of the Shenandoah, but it seems that the settlement did not prosper as such, for it soon passed into the hands of the Burwells and the Pages.[10]

The rise of slavery in the Tidewater section, however, established the going of those settlers in the direction of government for the people. The East began with indentured servants but soon found the system of slavery more profitable. It was not long before the blacks constituted the masses of the laboring population,[11] while on the expiration of their term of service the indentured servants went west and helped to democratize the frontier. Caste too was secured by the peculiar land tenure of the East. The king and the proprietors granted land for small sums on feudal terms. The grantees in their turn settled these holdings in fee tail on the oldest son in accordance with the law of primogeniture. This produced a class described by Jefferson who said: "There were then aristocrats, half-breeds, pretenders, a solid independent yeomanry, looking askance at those above, yet not venturing to jostle them, and last and lowest, a seculum of beings called overseers, the most abject, degraded and unprincipled race, always cap in hand to the Dons who employed them for furnishing material for the exercise of their price."[12]

In the course of colonial development the people of the mountains were usually referred to as frontiersmen dwelling in the West. This "West" was for a number of years known as the region beyond the Blue Ridge Mountains and later beyond the Alleghenies. A more satisfactory dividing line, however, is the historical line of demarcation between the East and West which moved toward the mountains in the proportion that the western section became connected with the East and indoctrinated by its proslavery propagandists. In none of these parts, however, not even far south, were the eastern people able to bring the frontiersmen altogether around to their way of thinking. Their ideals and environment caused them to have differing opinions as to the extent, character, and foundations of local self-government, differing conceptions of the meaning of representative institutions, differing ideas of the magnitude of governmental power over the individual, and differing theories of the relations of church and State. The East having accepted caste as the basis of its society naturally adopted the policy of government by a favorite minority, the West inclined more and more toward democracy. The latter considered representatives only those who had been elected as such by a majority of the people of the district in which they lived; the former believed in a more restricted electorate, and the representation of districts and interests, rather than that of numbers.[13] Furthermore, almost from the founding of the colonies there was court party consisting of the rich planters and favorites composing the coterie of royal officials generally opposed by a country party of men who, either denied certain privileges or unaccustomed to participation in the affairs of privileged classes, felt that the interests of the lowly were different. As the frontier moved westward the line of cleavage tended to become identical with that between the privileged classes and the small farmers, between the lowlanders and the uplanders, between capital and labor, and finally between the East and West.

The frontiersmen did not long delay in translating some of their political theories into action. The aristocratic East could not do things to suit the mountaineers who were struggling to get the government nearer to them. At times, therefore, their endeavors to abolish government for the people resulted in violent frontier uprisings like that of Bacon's Rebellion in Virginia and the War of Regulation in North Carolina. In all of these cases the cause was practically the same. These pioneers had observed with jealous eye the policy which bestowed all political honors on the descendants of a few wealthy families living upon the tide or along the banks of the larger streams. They were, therefore, inclined to advance with quick pace toward revolution.[14] On finding such leaders as James Otis, Patrick Henry and Thomas Jefferson, the frontiersmen instituted such a movement in behalf of freedom that it resulted in the Revolutionary War.[15] These patriots' advocacy of freedom, too, was not half-hearted. When they demanded liberty for the colonists they spoke also for the slaves, so emphasizing the necessity for abolition that observers from afar thought that the institution would of itself soon pass away.[16]

In the reorganization of the governments necessitated by the overthrow of the British, however, the frontiersmen were unfortunate in that they lacked constructive leadership adequate to having their ideas incorporated into the new constitutions. Availing themselves of their opportunity, the aristocrats of the coast fortified themselves in their advantageous position by establishing State governments based on the representation of interests, the restriction of suffrage, and the ineligibility of the poor to office.[17] Moreover, efforts were made even to continue in a different form the Established Church against which the dissenting frontiersmen had fought for more than a century. In the other Atlantic States where such distinctions were not made in framing their constitutions, the conservatives resorted to other schemes to keep the power in the hands of the rich planters near the sea. When the Appalachian Americans awoke to the situation then they were against a stone wall. The so-called rights of man were subjected to restrictions which in our day could not exist. The right to hold office and to vote were not dependent upon manhood qualifications but on a white skin, religious opinions, the payment of taxes, and wealth. In South Carolina a person desiring to vote must believe in the existence of a God, in a future state of reward and punishment, and have a freehold of fifty acres of land. In Virginia the right of suffrage was restricted to freeholders possessing one hundred acres of land. Senators in North Carolina had to own three hundred acres of land; representatives in South Carolina were required to have a 500 acre freehold and 10 Negroes; and in Georgia 250 acres and support the Protestant religion.[18] In all of these slave States, suffering from such unpopular government, the mountaineers developed into a reform party persistently demanding that the sense of the people be taken on the question of calling together their representatives to remove certain defects from the constitutions. It was the contest between the aristocrats and the progressive westerner. The aristocrats' idea of government was developed from the "English Scion—the liberty of kings, lords, and commons, with different grades of society acting independently of all foreign powers." The ideals of the westerners were principally those of the Scotch-Irish, working for "civil liberty in fee simple, and an open road to civil honors, secured to the poorest and feeblest members of society."[19]

The eastern planters, of course, regarded this as an attack on their system and fearlessly denounced these rebellious wild men of the hills. In taking this position, these conservatives brought down upon their heads all of the ire that the frontiersmen had felt for the British prior to the American Revolution. The easterners were regarded in the mountains as a party bent upon establishing in this country a regime equally as oppressive as the British government. The frontiersmen saw in slavery the cause of the whole trouble. They, therefore, hated the institution and endeavored more than ever to keep their section open to free labor. They hated the slave as such, not as a man. On the early southern frontier there was more prejudice against the slaveholder than against the Negro.[20] There was the feeling that this was not a country for a laboring class so undeveloped as the African slaves, then being brought to these shores to serve as a basis for a government differing radically from that in quest of which the frontiersmen had left their homes in Europe.

This struggle reached its climax in different States at various periods. In Maryland the contest differed somewhat from that of other Southern States because of the contiguity of that commonwealth with Pennsylvania, which early set such examples of abolition and democratic government that a slave State near by could not go so far in fortifying an aristocratic governing class. In Virginia the situation was much more critical than elsewhere. Unlike the other Atlantic States, which wisely provided roads and canals to unify the diverse interests of the sections, that commonwealth left the trans-Alleghany district to continue in its own way as a center of insurgency from which war was waged against the established order of things.[21] In most States, however, the contest was decided by the invention of the cotton gin and other mechanical appliances which, in effecting an industrial revolution throughout the world, gave rise to the plantation system found profitable to supply the increasing demand for cotton. In the course of the subsequent expansion of slavery, many of the uplanders and mountaineers were gradually won to the support of that institution. Realizing gradually a community of interests with the eastern planters, their ill-feeling against them tended to diminish. Abolition societies which had once flourished among the whites of the uplands tended to decline and by 1840 there were practically no abolitionists in the South living east of the Appalachian Mountains.[22]

Virginia, which showed signs of discord longer than the other Atlantic States, furnishes us a good example of how it worked out. The reform party of the West finally forced the call of a convention in 1829, hoping in vain to crush the aristocracy. Defeated in this first battle with the conservatives, they secured the call of the Reform Convention in 1850 only to find that two thirds of the State had become permanently attached to the cause of maintaining slavery.[23] Samuel McDowell Moore, of Rockbridge County in the Valley, said in the Convention of 1829-30 that slaves should be free to enjoy their natural rights,[24] but a generation later the people of that section would not have justified such an utterance in behalf of freedom. The uplanders of South Carolina were early satisfied with such changes as were made in the apportionment of representation in 1808, and in the qualifications of voters in 1810.[25] Thereafter Calhoun's party, proceeding on the theory of government by a concurrent majority, vanquished what few liberal-minded men remained, and then proceeded to force their policy on the whole country.

In the Appalachian Mountains, however, the settlers were loath to follow the fortunes of the ardent pro-slavery element. Actual abolition was never popular in western Virginia, but the love of the people of that section for freedom kept them estranged from the slaveholding districts of the State, which by 1850 had completely committed themselves to the pro-slavery propaganda. In the Convention of 1829-30 Upshur said there existed in a great portion of the West (of Virginia) a rooted antipathy to the slave.[26] John Randolph was alarmed at the fanatical spirit on the subject of slavery, which was growing up in Virginia. Some of this sentiment continued in the mountains. The highlanders, therefore, found themselves involved in a continuous embroglio because they were not moved by reactionary influences which were unifying the South for its bold effort to make slavery a national institution.[27]

The indoctrination of the backwoodsmen of North Carolina in the tenets of slavery was effected without much difficulty because of less impediment in the natural barriers, but a small proportion of the inhabitants of the State residing in the mountainous districts continued anti-slavery. There was an unusually strong anti-slavery element in Davie, Davidson, Granville and Guilford counties. The efforts of this liberal group, too, were not long in taking organized form. While there were several local organizations operating in various parts, the efforts of the anti-slavery people centered around the North Carolina Manumission Society. It had over forty branches at one time, besides several associations of women, all extending into seven or eight of the most populous counties of the State. This society denounced the importation and exportation of slaves, and favored providing for manumissions, legalizing slave contracts for the purchase of freedom, and enacting a law that at a certain age all persons should be born free.[28] That these reformers had considerable influence is evidenced by the fact that in 1826 a member of the manumission society was elected to the State Senate. In 1824 and 1826 two thousand slaves were freed in North Carolina.[29] Among the distinguished men who at times supported this movement in various ways were Hinton Rowan Helper, Benjamin S. Hedrick, Daniel R. Goodloe, Eli W. Caruthers, and Lunsford Lane, a colored orator and lecturer of considerable ability.[30] They constituted a hopeless minority, however, for the liberal element saw their hopes completely blasted in the triumph of the slave party in the Convention of 1835, which made everything subservient to the institution of slavery.

In the mountains of Kentucky and Tennessee conditions were a little more encouraging, especially between 1817 and 1830. The anti-slavery work in Kentucky seemed to owe its beginning to certain "Emancipating Baptists." Early in the history of that State six Baptist preachers, Carter Tarrant, David Darrow, John Sutton, Donald Holmes, Jacob Gregg, and George Smith, began an anti-slavery campaign, maintaining that there should be no fellowship with slaveholders.[31] They were unable to effect much, however, because of the fact that they had no extensive organization through which to extend their efforts. Every church remained free to decide for itself and even in Northern States the Baptists later winked at slavery. More effective than these efforts of the Baptists was the work of the Scotch-Irish. Led by David Rice, a minister of the Presbyterian Church, the anti-slavery element tried to exclude slavery from the State when framing its first constitution in the Convention of 1792.[32] Another effort thus to amend the fundamental law was made at the session of the legislature of 1797-98, and had it not been for the excitement aroused by the Alien and Sedition Laws, the bill probably would have passed.[33]

Many successful efforts were made through the anti-slavery bodies. The society known as "Friends of Humanity" was organized in Kentucky in 1807. It had a constitution signed by eleven preachers and thirteen laymen. The organization was in existence as late as 1813. The records of the abolitionists show that there was another such society near Frankfort between 1809 and 1823.[34] Birney then appeared in the State and gave his influence to the cause with a view to promoting the exportation of Negroes to Liberia.[35] A number of citizens also memorialized Congress to colonize the Negroes on the public lands in the West.[36] In the later twenties an effort was made to unite the endeavors of many wealthy and influential persons who were then interested in promoting abolition. Lacking a vigorous and forceful leader, they appealed to Henry Clay, who refused.[37] They fought on, however, for years to come. A contributor to the Western Luminary said, in 1830, that the people of Kentucky were finding slavery a burden.[38] Evidently a good many of them had come to this conclusion, for a bill providing for emancipation introduced in the Legislature was postponed indefinitely by a vote of 18 to 11.[39] So favorable were conditions in Kentucky at this time that it was said that Tennessee was watching Kentucky with the expectation of following her lead should the latter become a free State as was then expected.

The main factor in promoting the work in Tennessee was, as in Kentucky, the Scotch-Irish Presbyterian stock. They opposed slavery in word and in deed, purchasing and setting free a number of colored men. Among these liberal westerners was organized the "Manumission Society of Tennessee," represented for years in the American Convention of Abolition Societies by Benjamin Lundy.[40] The Tennessee organization once had twenty branches and a membership of six hundred.[41] Among its promoters were Charles Osborn, Elihu Swain, John Underhill, Jesse Willis, John Cannady, John Swain, David Maulsby, John Rankin, Jesse Lockhart, and John Morgan.[42] They advocated at first immediate and unconditional emancipation, but soon seeing that the realization of this policy was impossible, they receded from this advanced position and memorialized their representatives to provide for gradual emancipation, the abolition of slavery in the District of Columbia, the prevention of the separation of families, the prohibition of the interstate slave trade, the restriction of slavery, the general improvement of colored people through church and school, and especially the establishment among them of the right of marriage.[43] To procure the abolition of slavery by argument, other persons of this section organized another body, known as the "Moral Religious Manumission Society of West Tennessee."[44] It once had a large membership and tended to increase and spread the agitation in behalf of abolition.

In view of these favorable tendencies, it was thought up to 1830 that Tennessee, following the lead of Kentucky, would become a free State.[45] But just as the expansion of slavery into the interior of the Atlantic States attached those districts to the fortunes of the slaveholding class, it happened in some cases in the mountains which to some extent became indoctrinated by the teaching of the defenders of slavery. Then the ardent slavery debate in Congress and the bold agitation, like that of the immediatists led by William Lloyd Garrison, alienated the support which some mountaineers had willingly given the cause. Abolition in these States, therefore, began to weaken and rapidly declined during the thirties.[46] Because of a heterogeneous membership, these organizations tended to develop into other societies representing differing ideas of anti-slavery factions which had at times made it impossible for them to cooperate effectively in carrying out any plan. The slaveholders who had been members formed branches of the American Colonization Society, while the radical element fell back upon organizing branches of the Underground Railroad to cooperate with those of their number who, seeing that it was impossible to attain their end in the Southern mountains, had moved into the Northwest Territory to colonize the freedmen and aid the escape of slaves.[47] Among these workers who had thus changed their base of operation were not only such noted men as Joshua Coffin, Benjamin Lundy, and James G. Birney, but less distinguished workers like John Rankin, of Ripley; James Gilliland, of Red Oak; Jesse Lockhart, of Russellville; Robert Dobbins, of Sardinia; Samuel Crothers, of Greenfield; Hugh L. Fullerton, of Chillicothe, and William Dickey, of Ross or Fayette County, Ohio. There were other southern abolitionists who settled and established stations of the Underground Railroad In Bond, Putnam, and Bureau Counties, Illinois.[48] The Underground Railroad was thus enabled to extend into the heart of the South by way of the Cumberland Mountains. Over this Ohio and Kentucky route, culminating chiefly in Cleveland, Sandusky, and Detroit, more fugitives found their way to freedom than through any other avenue.[49] The limestone caves were of much assistance to them. The operation of the system extended through Tennessee into northern Georgia and Alabama, following the Appalachian highland as it juts like a peninsula into the South. Dillingham, John Brown, and Harriet Tubman used these routes.

Let us consider, then, the attitude of these mountaineers toward slaves. All of them were not abolitionists. Some slavery existed among them. The attack on the institution, then, in these parts was not altogether opposition to an institution foreign to the mountaineers. The frontiersmen hated slavery, hated the slave as such, but, as we have observed above, hated the eastern planter worse than they hated the slave. As there was a scarcity of slaves in that country they generally dwelt at home with their masters. Slavery among these liberal people, therefore, continued patriarchal and so desirous were they that the institution should remain such that they favored the admission of the State of Missouri as a slave State,[50] not to promote slavery but to expand it that each master, having a smaller number of Negroes, might keep them in close and helpful contact. Consistently with this policy many of the frontier Baptists, Scotch-Irish and Methodists continued to emphasize the education of the blacks as the correlative of emancipation. They urged the masters to give their servants all proper advantages for acquiring knowledge of their duty both to man and to God. In large towns slaves were permitted to acquire the rudiments of education and in some of them free persons of color had well-regulated schools.[51]

Two noteworthy efforts to educate Negroes were put forth in these parts. A number of persons united in 1825 to found an institution for the education of eight or ten Negro slaves with their families, to be operated under the direction of the "Emancipating Labor Society of the State of Kentucky." About the same time Frances Wright was endeavoring to establish an institution on the same order to improve the free blacks and mulattoes in West Tennessee. It seems that this movement had the support of a goodly number of persons, including George Fowler, and, it was said, Lafayette, who had always been regarded as a friend of emancipation. According to a letter from a clergyman of South Carolina, the first slave for this institution went from the York district of that State. Exactly what these enterprises were, however, it is difficult to determine. They were not well supported and soon passed from public notice. Some have said that the Tennessee project was a money-making scheme for the proprietors, and that the Negroes taught there were in reality slaves. Others have defended the work as a philanthropic effort so characteristic of the friends of freedom in Appalachian America.[52]

The people of Eastern Tennessee were largely in favor of Negro education. Around Maryville and Knoxville were found a considerable number of white persons who were thus interested in the uplift of the belated race. Well might such efforts be expected in Maryville, for the school of theology at this place had gradually become so radical that according to the Maryville Intelligencer half of the students by 1841 declared their adherence to the cause of abolition.[53] Consequently, they hoped not only to see such doctrines triumph within the walls of that institution, but were endeavoring to enlighten the Negroes of that community to prepare them for the enjoyment of life as citizens in their own or some other country.[54]

Just as the people of Maryville had expressed themselves through The Intelligencer, so did those of Knoxville find a spokesman in The Presbyterian Witness. Excoriating those who had for centuries been finding excuses for keeping the slaves in heathenism, the editor of this publication said that there was not a solitary argument that might be urged in favor of teaching a white man that might not be as properly urged in favor of enlightening a man of color. "If one has a soul that will never die," said he, "so has the other. Has one susceptibilities of improvement, mentally, socially, and morally? So has the other. Is one bound by the laws of God to improve the talents he has received from the Creator's hands? So is the other. Is one embraced in the commands search the scriptures? So is the other."[55] He maintained that unless masters could lawfully degrade their slaves to the condition of beasts, they were just as much bound to teach them to read the Bible as to teach any other class of their population.

From a group in Kentucky came another helpful movement. Desiring to train up white men who would eventually be able to do a work which public sentiment then prevented the anti-slavery minority from carrying on, the liberal element of Kentucky, under the leadership of John G. Fee and his coworkers, established Berea College. Believing in the brotherhood of man and the fatherhood of God, this institution incorporated into its charter the bold declaration that "God hath made of one blood all nations that dwell upon the face of the earth." This profession was not really put to a test until after the Civil War, when the institution courageously met the issue by accepting as students some colored soldiers who were returning home wearing their uniforms.[56] The State has since prohibited the co-education of the races.

With so many sympathizers with the oppressed in the back country, the South had much difficulty in holding the mountaineers in line to force upon the whole nation their policies, mainly determined by their desire for the continuation of slavery. Many of the mountaineers accordingly deserted the South in its opposition to the tariff and internal improvements, and when that section saw that it had failed in economic competition with the North, and realized that it had to leave the Union soon or never, the mountaineers who had become commercially attached to the North and West boldly adhered to these sections to maintain the Union. The highlanders of North Carolina were finally reduced to secession with great difficulty; Eastern Tennessee had to yield, but kept the State almost divided between the two causes; timely dominated by Unionists with the support of troops, Kentucky stood firm; and to continue attached to the Federal Government forty-eight western counties of Virginia severed their connection with the essentially slaveholding district and formed the loyal State of West Virginia.

In the mountainous region the public mind has been largely that of people who have developed on free soil. They have always differed from the dwellers in the district near the sea not only in their attitude toward slavery but in the policy they have followed in dealing with the blacks since the Civil War. One can observe even to-day such a difference in the atmosphere of the two sections, that in passing from the tidewater to the mountains it seems like going from one country into another. There is still in the back country, of course, much of that lawlessness which shames the South, but crime in that section is not peculiarly the persecution of the Negro. Almost any one considered undesirable is dealt with unceremoniously. In Appalachian America the races still maintain a sort of social contact. White and black men work side by side, visit each other in their homes, and often attend the same church to listen with delight to the Word spoken by either a colored or white preacher.

C. G. WOODSON



FOOTNOTES:

[1] Wertenbaker, "Patrician and Plebeian in Virginia," 31.

[2] Exactly how many of each race settled in the Appalachian region we cannot tell, but we know that they came in large numbers, after the year 1735. A few important facts and names may give some idea as to the extent of this immigration. The Shenandoah Valley attracted many. Most prominent among those who were instrumental in settling the Valley was the Scotchman, John Lewis, the ancestor of so many families of the mountains. The Dutchmen, John and Isaac Van Meter, were among the first to buy land from Joist Hite, probably the first settler in the Valley. Among other adventurers of this frontier were Benjamin Allen, Riley Moore, and William White, of Maryland, who settled in the Shenandoah in 1734; Robert Harper and others who, in the same year, settled Richard Morgan's grant near Harper's Ferry; and Howard, Walker, and Rutledge, who took up land on what became the Fairfax Manor on the South Branch. In 1738 some Quakers came from Pennsylvania to occupy the Ross Survey of 40,000 acres near Winchester Farm in what is now Frederick County, Virginia. In the following year John and James Lindsay reached Long Marsh, and Isaac Larne of New Jersey the same district about the same time; while Joseph Carter of Bucks County, Pennsylvania, built his cabin on the Opequon near Winchester in 1743, and Joseph Hampton with his two sons came from Maryland to Buck Marsh near Berryville. But it is a more important fact that Burden, a Scotch-Irishman, obtained a large grant of land and settled it with hundreds of his race during the period from 1736 to 1743, and employed an agent to continue the work. With Burden came the McDowells, Alexanders, Campbells, McClungs, McCampbells, McCowans, and McKees, Prestons, Browns, Wallaces, Wilsons, McCues, and Caruthers. They settled the upper waters of the Shenandoah and the James, while the Germans had by this time well covered the territory between what is known as Harrisonburg and the present site of Harper's Ferry. See Maury, "Physical Survey," 42; Virginia Magazine, IX, 337-352; Washington's Journal, 47-48; Wayland, "German Element of the Shenandoah," 110.

[3] Wayland, "German Element of the Shenandoah," 28-30; Virginia Historical Register, III, 10.

[4] See Meade, "Old Families of Virginia," The Transalleghany Historical Magazine, I and II; De Hass, "The Settlement of Western Virginia," 71, 75; Kercheval, "History of the Valley," 61-71; Faust, "The German Element in the United States."

[5] Dunning, "The History of Political Theory from Luther to Montesquieu," 9,10.

[6] Not in Text

[7] Buchanan, the most literary of these reformers, insisted that society originates in the effort of men to escape from the primordial state of nature, that in a society thus formed the essential to well-being is justice, that justice is maintained by laws rather than by kings, that the maker of the laws is the people, and that the interpreter of the laws is not the king, but the body of judges chosen by the people. He reduced the power of the ruler to the minimum, the only power assigned to him being to maintain the morals of the state by making his life a model of virtuous living. The reformer claimed, too, that when the ruler exceeds his power he becomes a tyrant, and that people are justified in rejecting the doctrine of passive obedience and slaying him. See Buchanan, "De Jure Apud Scotos" (Aberdeen, 1762); Dunning, "History of Political Theories from Luther to Montesquieu"; and P. Hume Brown, "Biography of John Knox."

[8] Just how much the racial characteristics had to do with making this wilderness a center of democracy, it is difficult to estimate. Some would contend that although the Western people were of races different from this aristocratic element of the East, their own history shows that this had little to do with the estrangement of the West from the East, and that the fact that many persons of these same stocks who settled in the East became identified with the interests of that section is sufficient evidence to prove what an insignificant factor racial characteristics are. But although environment proves itself here to be the important factor in the development of these people and we are compelled to concede that the frontier made the Western man an advocate of republican principles, heredity must not be ignored altogether.

Exactly how much influence the Scotch-Irish had in shaping the destiny of Appalachian America is another much mooted question with which we are concerned here because historians give almost all the credit to this race. Even an authority like Justin Winsor leaves the impression that Virginia cared little for the frontier, and that all honor is due to the Scotch-Irish. Their influence in shaping the destiny of other States has been equally emphasized. The facts collected by Hanna doubtless give much support to the claims of that people to the honor for the development of Appalachian America. His conclusions, however, are rather far-sweeping and often shade into imagination. On the other hand, a good argument may be made to prove that other people, such as the Germans and Dutch, deserve equal honor. Furthermore, few of the eulogists of the Scotch-Irish take into account the number of indentured servants and poor whites who moved westward with the frontier. Besides, it must not be thought that the East neglected the frontier intentionally simply because the Tidewater people could not early subdue the wilderness. They did much to develop it. The records of the time of the Indian troubles beginning in 1793 show that the State governments answered the call for troops and ammunition as promptly as they could, and their statute books show numerous laws which were enacted in the interest of the West during these troubles. The truth of the matter is that, whatever might have been the desire of the East to conquer the wilderness, the sectionalizing institution of slavery which the colony had accepted as the basis of its society rendered the accomplishment of such an object impossible. There was too great diversity of interest in that region.

[9] Jefferson's Works, VI, 484.

[10] Kercheval, "History of the Valley," 47 and 48.

[11] It soon became evident that it was better to invest in slaves who had much more difficulty than the indentured servants in escaping and passing as freemen.

[12] Jefferson's Works, VI, 484.

[13] This statement is based on the provisions of the first State constitutions. See Thorpe's "Charters and Constitutions."

[14] Grigsby, "Convention of 1788," 15, 49.

[15] The people living near the coast desired reform under British rule. The frontiersmen had to win them to the movement. A certain Scotch-Irish element in the Carolinas was an exception to this rule in that they at first supported the British.

[16] The letters and speeches of most of the Revolutionary leaders show that they favored some kind of abolition. Among the most outspoken were James Otis, John Adams, Alexander Hamilton, Thomas Jefferson, and John Laurens. See also Schoepf, "Travels in the Confederation," 149; and Brissot de Warville, "New Travels," I, 220.

[17] See the various State constitutions in Thorpe's "Charters and Constitutions."

[18] Ibid.

[19] Foote, "Sketches of Virginia," 85.

[20] Hart, "Slavery and Abolition," 73; Olmsted, "The Back Country," 230-232. Berea Quarterly, IX, No. 3.

[21] See the Speeches of the Western members of the Virginia Convention of 1829-30, Proceedings and Debates of the Convention of 1829-30.

[22] This is proved by the reports and records of the anti-slavery societies and especially by those of the American Convention of Abolition Societies. During the thirties and forties the southern societies ceased to make reports. See Adams, "A Neglected Period of Anti-Slavery," 117.

[23] The vote on the aristocratic constitution framed in 1829-30 shows this. See Proceedings and Debates of the Convention of 1829-30, p. 903.

[24] Proceedings and Debates of the Convention of 1829-30, p. 226.

[25] Thorpe, "Charters and Constitutions, South Carolina."

[26] Proceedings and Debates of the Convention of 1829-30, pp. 53, 76, 442, 858.

[27] See Calhoun's Works: "A Disquisition on Government," p. 1 et seq.

[28] Adams, "Neglected Period of Anti-Slavery," 138.

[29] Ibid., 34.

[30] Bassett, "Anti-Slavery Leaders of North Carolina," 72.

[31] Adams, "Anti-Slavery, etc.," 100-101.

[32] Speech of David Rice in the Constitutional Convention of Kentucky, 1792.

[33] Birney, "James G. Birney," 96-100.

[34] Reports of the American Convention of Abolition Societies, 1809 and 1823.

[35] Birney, "James G. Birney," 70.

[36] Adams, "The Neglected Period of Anti-Slavery in America," 129-130. Annals of Congress, 17th Congress, 1st ses., 2d ses., 18th Cong., 1st ses.

[37] Ibid., 20.

[38] "The Genius of Universal Emancipation," 11. 35.

[39] Ibid., 10. 145.

[40] See Proceedings of the American Convention of Abolition Societies.

[41] Adams, "The Neglected Period of Anti-Slavery," 132.

[42] Ibid., 131.

[43] "The Genius of Universal Emancipation," 1. 142; 5. 409.

[44] "The Genius of Universal Emancipation," 4. 76, 142; Birney, "James G. Birney," 77; Minutes of the American Convention of Abolition Societies, 1826, p. 48.

[45] "The Genius of Universal Emancipation," 11. 65, 66.

[46] See The Minutes and Proceedings of the American Convention of Abolition Societies, covering this period.

[47] This statement is based on the accounts of a number of abolitionists.

[48] Adams, "A Neglected Period of Anti-Slavery," 60, 61.

[49] Siebert, "The Underground Railroad," 10. 346.

[50] Ambler, "Sectionalism in Virginia," 107-108.

[51] Woodson, "The Education of the Negro," 120-121.

[52] "The Genius of Universal Emancipation," 5. 117, 126, 164, 188, 275, 301, 324, 365; 6. 21, 140, 177.

[53] The Fourth Annual Report of the American Anti-Slavery Society, 1837, p. 48; The New England Anti-Slavery Almanac for 1841, p. 31.

[54] Ibid.

[55] The African Repository, XXXII, 16.

[56] The Catalogue of Berea College, 1897.



ANTAR, THE ARABIAN NEGRO WARRIOR, POET AND HERO



That men of Negro blood should rise to distinction in Arabia is not at all singular. By language and ethnological conformation the people of the Arabian Peninsula belong to the great Semitic group of the human family. But the proximity of Africa to Arabia carried the slave trade at a very early period to that soil. Naturally, as a result of intermarriage, thousands of Negroes with Arabian blood soon appeared in that part of Asia. This was especially true of the midland and southern districts of the peninsula. To-day, after several centuries of such unions, there is found in southwestern Arabia, in northern and central Africa an ever-increasing colored population of vast numbers, known as Arabised Negroes. Many of these have become celebrities whose achievements form an integral part of Arabian civilization and Mohammedan culture.[1] Emerging from this group came Antar, the most conspicuous figure in Arabia, a man noble in thought, heroic in deed, an exemplar of ideals higher than those of his age and a model for posterity.

Antarah ben Shedad el Absi (Antar the Lion, the son of the Tribe of Abs), the historic Antar, was born about the middle of the sixth century of our era, and died about the year 615. Some accounts give the year 525 as the date of his birth. By Clement Huart, a distinguished Orientalist, he is described as a mulatto.[2] "Goddess born, however," says Reynold A. Nicholson, "he could not be called by any stretch of the imagination. His mother was a black slave."[3] All authorities agree that Shedad, his father, was a man of noble blood and that his mother was an Abyssinian slave.

The manner in which they became attached to each other is interesting. As a result of tyrannical action upon the part of King Zoheir, chief of the Absians, several chieftains seceded to attack and rob other tribes and establish their own kingdom. Among these chieftains was one Shedad. In their wanderings they attacked and conquered a certain tribe, among the prisoners of which was a black woman of great beauty named Zebiba. Shedad fell in love with this woman and to obtain possession of her yielded all rights to the spoils. She then had two sons. Shedad lived in the fields with her for a time, during which she gave birth to a son. As a boy his strength was prodigious and courage unparalleled.

In his early life Antar was assigned to the lowly task of a keeper of camels. Here he followed the usual routine incident to such a task while the clan of his father roved from place to place, clashing with rivals in quest of the prizes of the chase or the spoils of war, or rested in some vale of Arabia and devoted itself to the simpler pastoral life. Following this sort of occupation, he so distinguished himself as to impress the woman whom he later married. This was Ibla, the beautiful daughter of Malek, another son of King Zoheir. She was, therefore, Antar's cousin. Antar's growth in courage, in bodily strength, sense of justice, and sympathy for the weak excited her admiration and high esteem. His love for Ibla found expression in deeds of valor and poems dedicated to her virtues, but the jealousy of chieftains and his lowly birth prevented their union. The magnanimity of Antar in the face of bitter opposition, however, and his undying love finally won him Ibla as his bride.

Favored by great strength and a leonine courage, Antar soon passed from the duties of a keeper of camels to those of a first-class fighting man. By these virtues, so highly prized by the warlike Arabs, he ingratiated himself both with his father and his tribe. Much of the life of Antar is lost to authentic history, but that part which remains shows that he followed the career of a great chieftain endowed with military qualities, poetic gifts, and a talent for leadership of extraordinary order. According to Huart, he took part in the terrible wars of the horses arising out of the rivalry between the stallion Dahis and the mare Ghabra.[4] Treachery alone prevented the famous courser from winning the race, and in his vengeance Qais, chief of the tribe of Abs, waged bitter war against his enemies. Antar was the rhapsodist as well as a participant in these contests. Success in war rapidly followed. His kinsmen forgot his lowly birth and former menial occupation and regarded him as the first warrior of his day. His deeds of heroism increased his prestige and after his father's death he became the protector of his tribe and the pattern of Arabic chivalry.

Meanwhile he had shown such rare poetic gifts that his fame spread beyond the circle of his clan and in due course of time he was selected as a contestant in those poetic trials that were peculiar to the Arabs in the pre-Islamic days. So successful was Antar's effort that he was acknowledged the greatest poet of his time and one of his odes was selected as one of the Mu 'Allakat, the seven suspended poems, while judged by the assemblage of all the Arabs worthy to be written in letters of gold and hung on high in the sacred Kaabah at Mecca, as accepted models of Arabian style.[5]

The death of Antar is enshrouded in obscurity. Antar perished about the year 615 while fighting against the tribe of the Tai. According to one authority he had grown old and his youthful activity had forsaken him. He is said to have fallen from his horse and to have been unable to regain his feet in time. His death was a signal for peace and the end of the long-drawn hostility. In spite of the tribe's desire to avenge its hero and its bard, a compensation of 100 camels was accepted for the murder of one of its scions and the poets celebrated the close of the long struggle. Another author says the hero, stricken to death by a poison shaft sped by the hand of a treacherous and implacable foe, remounted his horse to insure the safe retreat of his tribe and died leaning on his lance. His enemies, smitten with terror by the memory of his prowess, dared not advance, till one cunning warrior devised a strategem which startled the horse out of its marble stillness. The creature gave a bound and Antar's corpse, left unsupported, fell upon the ground.[6]

His fame as a literary character transcends that of the modern authors of black blood, such as Pushkin in Russia, and the elder Dumas in France. After his death the fame of Antar's deeds spread across the Arabian Peninsula and throughout the Mohammedan world. In time these deeds, like the Homeric legends, were recorded in a literary form and therein is found that Antar, the son of an Abyssinian slave, once a despised camel driver, has become the Achilles of the Arabian Iliad, a work known to this day after being a source of wonder and admiration for hundreds of years to millions of Mohammedans as the "Romance of Antar." The book, therefore, ranks among the great national classics like the "Shah-nameh" of Persia, and the "Nibelungen-Lied" of Germany. Antar was the father of knighthood. He was the champion of the weak and oppressed, the protector of the women, the impassioned lover-poet, the irresistible and magnanimous knight. "Antar" in its present form probably preceded the romances of chivalry so common in the twelfth century in Italy and France.[7]

This national classic of the Arabian world is of great length in the original, being often found in thirty or forty manuscript volumes in quarto, in seventy or eighty in octavo. Portions of it have been translated into English, German and French. English readers can consult it best in a translation from the Arabic by Terrick Hamilton in four volumes published in London in 1820. This translation, now rare, covers only a portion of the original; a new translation, suitably abridged, is much needed. The fact that its hero is of Negro blood may have chilled the ardor of English translators to meet this need.

The original book purports to have been written more than a thousand years ago—in the golden prime of the Caliph Harun-al-Rashid (786-809)—by the famous As-Asmai (741-830). It is in fact a later compilation probably of the twelfth century. The first Arabic edition was brought to Europe by an Austro-German diplomat and scholar—Baron von Hammer Purgstall—near the end of the eighteenth century. The manuscript was engrossed in the year 1466. The verses with which the volumes abound are in many cases undoubtedly those of Antar.

One enthusiastic critic of this romance has said: The book in its present form has been the delight of all Arabians for many centuries. Every wild Bedouin of the desert knew much of the tale by heart and listened to its periods and to its poems with quivering interest. His more cultivated brothers of the cities possessed one or many of its volumes. Every coffee-house in Aleppo, Bagdad, or Constantinople had a narrator who, night after night, recited it to rapt audiences. The unanimous opinion of the East has always placed the romance of Antar at the summit of such literature. As one of their authors well says: "'The Thousand and One Nights' is for the amusement of women and children; 'Antar' is a book for men. From it they learn lessons of eloquence, of magnanimity, of generosity and of statecraft." Even the prophet Mohammed, well-known foe to poetry and poets, instructed his disciples to relate to their children the traditions concerning Antar, "for these will steel their hearts harder than stone."[9]

Another critic has said: "The Romance of Antar is the free expression of real Arab hero-worship. And even in the cities of the Orient today, the loungers over their cups can never weary of following the exploits of this black son of the desert who in his person unites the great virtues of his people, magnanimity and bravery, with the gift of poetic speech. Its tone is elevated; it is never trivial, even in its long and wearisome descriptions, in its ever-recurring outbursts of love. Its language suits its thought: choice and educated, and not descending—as in the 'Nights'—to the common expressions or ordinary speech. It is the Arabic romance of chivalry and may not have been without influence in the spread of the romance of mediaeval Europe."[10]

An idea of this romance may be obtained from the following:

Years and years ago King Zoheir ruled Arabia. Now Shedad, a son, nettled under the stern sway of his sire and longed for the chase and the combat. The green plains becked, the murmuring streams sang until the heart of Shedad grew sad. When the sun rose one morn he gathered his camels and warriors and departed.

Far from the home of King Zoheir dwelt the tribe Djezila in peace but Shedad fell upon them and slew them. As beautiful as a goddess was a black woman named Zebiba who was captured. Now it came to pass that Shedad loved Zebiba and dwelt with her and her two sons in the fields. In time she bore him a son, as dark as an elephant, with eyes as black as night and a head of shaggy hair. They called him Antar.

Antar grew in strength, in courage and in mind until the chieftains disputed his possession, for his mother was a slave and Antar must tend the herds. Zoheir summoned the chieftains and Antar and when he was brought before him he marveled and threw him a piece of meat. But a dog that chanced to be in the tent was quicker than he and seized it and ran off. Rage gave Antar the fleetness of the wind. With mighty leaps he bounded after the dog. Swifter darted no eagle upon its prey than Antar pursued the rogue. With a mighty spring he caught it and seizing its jaws tore them asunder down to the beast's shoulders, and in triumph he held the meat aloft. But the King grew afraid and let Shedad depart with Antar. At ten years of age he slew a wolf that harassed his flock and later killed a slave who had beaten an old woman. Thus did the women find in him a protector and they hung upon his words and recounted his deeds and his acts of justice.

Now Shedad's brother, Malek, had a daughter named Ibla, who was as fair as the moon. The ladies were wont to drink camel's milk morning and evening when Antar had cooled it in the winds. It chanced one morning that Antar entered Ibla's tent just as her mother was combing her hair, and the beauty of her form transfixed him. A thing of loveliness fairer he had never seen, nor ringlets of darker hue grace a human head. His heart beat wildly at the birth of a great passion and the hot blood burned his dark cheeks. But Ibla fled and Antar left with a light heart. For days he sang in measures sweet of Ibla's beauty and his arm burned to do deeds. The weeds of the field became the fairest of flowers; the limpid pools mirrored Ibla's face in images beautiful and pure and the zephyrs whispered of love. But Antar had dared love a princess and his father became wroth and came to the fields one day with some chiefs to punish him.

When they arrived they found Antar in combat with a lion. With a roar like thunder the beast lashed its tail and advanced. But Antar knew not fear. He stepped forward to the fray. The snarling creeping beast scratched furrows in the ground and bided the time for the spring. Then it leaped. Like a flash Antar hurled his lance and leaped aside. A gleam of light and iron met flesh as the mighty body hurtled by. Quickly he seized the shaft and held it firmly while the beast lashed furiously and growled in its death struggles, and then it lay still. But the heart of Shedad was softened and he invited Antar and the chieftains to sup with him. Long into the night recounted Shedad Antar's deeds but the dark eyes of Antar saw only Ibla and his heart yearned for the morrow and the end of the feasting.

Not far from the land of King Zoheir dwelt the tribe of Temin and Zoheir and his warriors departed to war against them. To Antar was entrusted the care and protection of the women during Zoheir's absence. Antar swore to protect them with his life and the women were not afraid. But the days are long when lords are away and the women burned for entertainment. Then it was that Semiah, the lawful wife of Shedad, called the women together and spoke of a feast on the shores of a near by lake. When the day came Ibla and her mother attended and as Antar saw her his heart leaped with joy. Just then shouts were heard and from afar appeared a cloud of dust which grew larger and filled the sky as it drew near. Out from the cloud of dust sprang the tribesmen called Cathan and with yells they seized and carried off the women.

But Antar sped up like the wind when he heard the shrieks of his beloved Ibla and saw her anguished face and frenzied struggles. Horse he had none but love and despair gave him the swiftness of a steed, the courage of a lion and the strength of the elephant. Across the plains he coursed as swiftly as the wind but the steeds were as swift as he. Clouds of dust choked him and hid him from view but double burdens on tired coursers could not continue the mad pace. Antar overtook one horseman, threw him off and slew him. Then a cry arose among the tribesmen of Cathan to kill Antar, but Antar lusted for battle and donning the armor of the slain man, he slew warrior after warrior until the tribesmen of Cathan loosed the women and fled. Then Antar comforted the women and drove many horses home before him, among them a black charger.

When Shedad returned with Zoheir he went to visit his flocks and saw Antar upon a black horse guarding the herds. Shedad inquired whence came the horse, but Antar did not wish to betray the imprudent action of his father's wife and remained silent. Thereupon Shedad called him a robber and struck him with such violence that the blood ran. But Semiah saw the cruel act and her heart went out to Antar. She clasped him in her arms and throwing herself at her lord's feet, she raised her veil and told the story of the attack and rescue and Antar's courage. Antar's silence and magnanimity so touched Shedad that he wept. The news of Antar's feat soon reached the king, who gave him a robe of honor and rich presents.

But jealousies among the chieftains toward Antar grew and plots were made to kill him. Again and again he circumvented his foes and in triumphs showed infinite pity and mercy. Deeds of darkness but increased the mutual love between Ibla and Antar and the name of Antar was heard far into distant lands.

Now it happened that a youth of wealth and lineage sought Ibla's hand in marriage. But pride choked him and he basked in the glory of his fathers' deeds. When Antar heard of the boastful youth's suit he swore a great oath to kill him and he fell upon him. But the youth escaped. Now the chieftains saw a chance to destroy Antar's power and encompass his destruction. They appeared before Zoheir and demanded Antar's life. Then Zoheir stripped him of his high estate and favors and sent him back to the fields to attend the herds and Antar bowed his great head in shame and left. But the love he bore for Ibla was as meat to his body and refreshment to his mind and his great spirit died not.

Soon the tribe of Tex fell upon Zoheir and his warriors and sorely pressed them. The pride of Zoheir, however, was great and Antar stayed far from the battle, for his heart was heavy and he was again a tender of herds. Then the day went against Zoheir and his warriors and many fell and sadness came upon the land. And the men of Tex pressed the men of Zoheir harder and carried off the women and with them Ibla. Still Antar tended the herds and came not. But the mighty chieftains of Zoheir came to him and begged him to cloak his wrath and do battle with them against the men of Tex. And Antar heard the men of Tex in silence and his heart gave a bound when they spoke of Ibla, but still he stayed in his tent and came not. Then the chieftains sought to move him by his great love for Ibla. Thereupon Antar's face beamed and he spoke and laid down the condition that Ibla must be given him as a wife. Shedad and Malek agreed and Antar girt himself and with the remnant of Zoheir's army went against the men of Tex. Now the strength of Antar was that of a hundred men and his courage that of a thousand and animated by his great burning passion and with the ardor of battle in his nostrils he fell upon the tribe of Tex. Redder sank never a sun than the plains blushed with the blood of men after that battle. Tears filled Ibla's eyes when she beheld Antar and in triumph he led her back to the land of King Zoheir. But the heart of Malek was false, and bitter plots were rife, and even Shedad viewed in despair the rise of a black slave. Malek demanded that Antar should give his bride a present of a thousand camels of a certain breed that could be found only in distant lands. Now Antar read his heart and saw his wicked artifice but he set out. Far from the land of King Zoheir wandered Antar, far from the wiles of Malek and jealous suitors, far from the tent of his beloved Ibla. But the heart of Antar was not cast down nor did hope die.

Now it happened that Antar entered the country of Persia where he was taken prisoner. His captors bound him upon a horse and departed for the village of their king. Tidings came of the ravages of a fierce lion and no warriors dared to give it battle. Fiercer had roamed no lion in the land of King Zoheir nor in Persia. Whole villages fled before it and herds were but as chaff. But Antar begged that he be loosed and they untied his bonds and gave him a lance and he departed to attack the lion.

Courage is half victory and the arm of Antar was skilled in the art of the lance and his heart was stout. But the strength of the lion was of the body whilst that of Antar was of the body and the mind. With a mighty throw Antar hurled the lance and it found its mark, but the lion bounded forward and Antar stood unarmed. Then with a mighty wrench he jerked a young tree from the ground and with powerful blows beat down the attack of the lion. He gave a mighty swing and cleft the beast's skull and it fell down and died, and Antar departed for the tent of the king. Then the men marvelled, for none dared follow to see the terrible combat nor did people believe until they saw the beast.

Then the king loaded Antar with rich gifts and honors and gave him the thousand camels which he sought, and Antar departed for the land of King Zoheir. Great was the rejoicing of Ibla when messengers brought tidings of Antar's return. Great was the surprise of Malek and the rage of the chieftains. But Shedad's heart softened and he yearned for his son and the fair Ibla gave him her hand and Antar and Ibla married and dwelt in the land of King Zoheir.

To this day the fame of Antar still persists. Rimsky-Korsakoff, a modern Russian composer, has given us in his symphony "Antar" a tone picture of this Arabian Negro's life that opens and closes with an atmospheric eastern pastorale of great beauty. It has been played during the past winter with marked success in Boston, New York, Philadelphia and Washington, at the concerts of the Boston Symphony Orchestra, that representative body of great musicians. The remarkable career of Antar and the perpetuation of his memory in history, literature and music, though removed by many centuries from the life of the American Negro of today, offers to him many thoughts for reflection.

While Arabia of the pre-Islamic days is not America of this generation nor the Semitic people of the East like the Germanic races of the West, still those human qualities that make for valor, for greatness of spirit, that reflect genius devoted to literature and social service are compelling forces in all climes and in all races. An opportunity for a free expression of them and a recognition of their potent effect in the sum total of human culture should be the mission of scholarship in all lands. Those elements of character which the Arabs of Antar's day regarded as their beau ideal were found not unworthy of admiration when manifested in one of Negro blood. When his poetic fancy reflected the spirit of Arab life his works were not rejected because his mother was an African slave but one of the best was placed among the immortal poems of his father's country. When his genius for warfare was shown it was given an opportunity to develop and serve the cause of all who preferred valiant deeds to arguments of race. When his life was spent it was not looked upon as one of an unusual Negro rising above a sphere previously limited to his fellows of the same blood but as an epic of success crowning human effort and worthy to be embodied in the literature of Arabia as the exploits of a hero who exemplified the spirit of the people, acceptable for all time as their model for valor, poetic genius, hospitality, and magnanimity.

A. O. STAFFORD



FOOTNOTES:

[1] Palgrave, "Essays on Eastern Questions," 37 et seq.

[2] Huart, "A History of Arabian Literature," 13.

[3] Nicholson, "Literary History of the Arabs," 114.

[4] Huart, "A History of Arabian Literature," 14.

[5] These are two selections from Antar's Mu 'Allakat:

A FAIR LADY

'Twas then her beauties first enslaved my heart— Those glittering pearls and ruby lips, whose kiss Was sweeter far than honey to the taste. As when the merchant opes a precious box Of perfume, such an odor from her breath Comes toward me, harbinger of her approach; Or like an untouched meadow, where the rain Hath fallen freshly on the fragrant herbs That carpet all its pure untrodden soil: A meadow where the fragrant rain-drops fall Like coins of silver in the quiet pools, And irrigate it with perpetual streams; A meadow where the sportive insects hum, Like listless topers singing o'er their cups, And ply their forelegs like a man who tries With maimed hands to use the flint and steel.

THE BATTLE

There where the horsemen rode strongest I rode out in front of them, Hurled forth my battle-shout and charged them; No man thought blame of me. Antar! they cried; and their lances Well-cords in slenderness, pressed to the breast Of my war-horse still as I pressed on them. Doggedly strove we and rode we. Ha! the brave stallion! Now is his breast dyed With blood drops, his star-front with fear of them! Swerved he, as pierced by the spear points. Then in his beautiful eyes stood the tears Of appealing, words inarticulate. If he had our man's language, Then had he called to me. If he had known our tongue's secret, Then had he cried to me.

* * * * *

Deep through the sand drifts the horsemen Charged with teeth grimly set, Urging their war-steeds; I urged them spurred by my eagerness forward To deeds of daring, deeds of audacity.

[6] Huart, "A History of Arabian Literature," 13.

[7] Holden, "Library of the World's Best Literature," 586.

[8] Not in Text

[9] Edward S. Holden, "Library of the World's Best Literature," I, p. 587.

[10] Richard Gottheil, "Library of the World's Best Literature," II, 674.



DOCUMENTS



EIGHTEENTH CENTURY SLAVES AS ADVERTISED BY THEIR MASTERS

In some respects the eighteenth century slave was better off than the Negro of today. As a rule no Negro can now get his name into the leading newspapers unless he commits a heinous crime. At that time, however, masters in offering slaves for sale and advertising fugitives unconsciously spoke of their virtues as well as their shortcomings, that the public might be fully informed as to the character of the blacks. Through these advertisements, therefore, we can get at the very life of the Negro when slavery was still of the patriarchal sort and can thus contrast his then favorable condition with the wretchedness of the institution after it assumed its economic aspect in the nineteenth century. We observe that the eighteenth century slave was rapidly taking over modern civilization in the West Indies and in the thirteen colonies on the American continent. The blacks were becoming useful and skilled laborers, acquiring modern languages, learning to read and write, entering a few of the professions, exercising the rights of citizens, and climbing the social ladder to the extent of moving on a plane of equality with the poor whites.

To emphasize various facts these advertisements have been grouped under different headings, but each throws light on more than one phase of the life of the eighteenth century slave. The compiler will be criticised here for publishing in full many advertisements which contain repetitions of the same phraseology. The plan is deemed wise in this case, however, because of the additional value the complete document must have. The words to which special attention is directed appear in his own capitals.