A citizen holding slaves might petition the county court and emancipate a slave. Bond and security were required of the owner, and the slave thus set at liberty became free to go where he chose provided that, if he became a pauper, he should be brought to the county in which he had been set free, and there taken care of at public expense.[21] But occasionally there would arise a situation which required special enactment of the legislature as in the instance of one, Pompey Daniels, a slave, who died before the emancipation of his two children, Jeremiah and Julius, whom he had purchased. This required a special act of the legislature, as there seems to have been no law covering such a case.[22] Years before, in 1801, there was enacted a law, giving power of emancipation to the owner, as we have just seen before, but not to any slave who might essay to deliver another from bondage.[23]

Once free, the Negro's status was rather precarious in some respects. He was required to have papers filled out by the clerk of the county in which he lived, specifying personal details and information intended to identify the person thoroughly. He must without fail have these emancipation records with him at any time and place in order to prove his freedom. In 1831 a law was passed which made it obligatory for the slave to leave upon his emancipation, and persons intending to emancipate their slaves were then compelled to give bond for their speedy removal.[24] Another clause of the same law stipulates that free Negroes should not be allowed to enter the State.[25] Fine and imprisonment were specified as penalties for remaining in the State as long as twenty days. This was a reaction from the provisions of State laws of 1825 when free colored persons immigrating into the State might have papers of freedom registered there, when proof of their absolute freedom had been made. Before the enactment of 1831, the increase of free Negroes was not so actively discouraged by the State, and many having their residence there, the laws concerning this class were quite as important and nearly as well detailed as the provisions of the slave code.

Among the early laws is one exacting a penalty of $500 fine for selling a "free person of color."[26] A free person imported and sold as a slave under the law might recover double the price of his sale from the seller, who might be held until he should give bond.[27] This marks a high degree of feeling of justice toward the freeman, and yet it is worthy of notice that this was not always adequate to obtaining actual justice. Record is given of three young colored men, seamen and free, "carried to Mobile and New Orleans in the steamer New Castle and taken ashore by the captain to the city prison on pretext of getting hemp for the vessel, but really taken by the captain to the city prison as his slaves and sold by the jailor to three persons who carried them into Tennessee."[28] It is further stated that these unfortunates remained in slavery. One, however, was freed by the diligent work of the Friends, who had agents in the South busy gathering information concerning slavery, and planning means of combating it.

The free person of color was exempted from military duty and from the payment of a poll-tax. In accordance with an amendment to the Public Works act of 1804, he was expected to give service on public roads and highways just as other citizens.[29] It is doubtful whether any freeman of color voted under the constitution of 1796, but it seems to have been possible. The new constitution of 1834 restricted the right of voting to "free men who should be competent witnesses against a white man in a court of justice." In the courts free Negroes were legal witnesses in certain cases among their own people, but might themselves be testified against by slaves, even, if the defendants were only freedmen.[30] Otherwise slaves were not allowed to be witnesses against free men of color. Writs of error were granted to both freemen and slaves.

There were numerous small observances regarding the personal conduct of freemen. Life was at best for them a strange and circumscribed affair. They were "neither bond nor free," and probably suffered more from the provisions of the law and their ambiguous position than did their slave brothers. The freeman was not to entertain any slave over night in his home, or on the Sabbath. A small fine was the penalty.[31] Intermarriage of free persons and slaves without consent of the master of the slave was strictly forbidden. Breach of this law, also, was punishable by fine. There were penalties for whites and free Negroes alike for being in "unlawful assembly" with slaves. The word "unlawful" here seems to have had a special judicial meaning, signifying primarily for the purpose of instigating rebellion or insurrection. A law providing for voluntary enslavement of a free person of color, to any person whom he might choose, introduces a most interesting situation which probably indicates that there were more than a few free Negroes who preferred slavery to the condition of a creature living in a sort of limbo between freedom and bondage.

By an act of the legislature in 1819, encouragement was given to European immigrants to come into the State, with the idea that they would become home builders and land-tillers, and make good citizens. The colored population already had a general reputation for thrift, but the sentiment of racial sympathy in the white population just then favored more the immigrant. For a period the tide of public opinion was on this side, and it was considered best for the Negro to be taken in charge by the Tennessee Colonization Society. The State appropriated $10 for every black man removed from the State, an expense finally sanctioned by a law of 1833.[32]

Two years prior to the year of the Tennessee Constitutional Convention of 1834, Virginia in her State Legislature, had witnessed an exciting scene of debate on the question of slavery. In the District of Columbia, also, there was sent to Congress in the session of 1827-28 a petition requesting the "prospective abolition" of slavery in that district, and the repeal of certain laws authorizing the sale of runaways. Similarly in Tennessee the outbreak of antislavery sentiment, long fostered in the eastern part of the State, came into the Convention of 1834. The few details presented here concerning the convention show conclusively that there was a strong, even violent opposition to human slavery in the State. Certain representatives of counties from East Tennessee were conspicuous for their protest against the system, and maintained their convictions despite the failure to win their point at that time.

Many memorialists in the State had addressed the legislature on the question of emancipation both pro and con prior to the convention, and finally, in the convention, on June 18, Wm. Blount of Montgomery County, Northern Tennessee, offered a memorial that on the subject of slavery the General Assembly should have no power or authority to pass laws for the emancipation of slaves without the consent of their owners or without paying their owners.[33] The memorial further prayed that, the legislature should not discourage the foreign immigration into the State and that certain laws providing for the owners of slaves to emancipate them should be made with the restriction that beforehand such manumitted persons should be assuredly prevented from becoming a charge to any county.

There were presented other memorials respecting the slave population at this time. Hess, of Gibson and Dyer counties, wanted no emancipation of slaves except by individual disposition of their masters as the latter saw fit, or at least never unless the price of the slave was paid, provided the master did not freely give manumission, and the good of the State seemed to demand the liberation of the slave. But memorials of a different sentiment also were coming in. On May 26, McNeal presented a memorial of sundry citizens of McMinn County, asking for the emancipation of slaves in Tennessee, and on the same date, Senter of Rhea County also brought a petition from "sundry citizens" of his district asking for emancipation.[34] On the 28th, a memorial was given by Stephenson of Washington County from citizens unhesitatingly favoring emancipation. It was read and tabled.

On May 30, Stephenson introduced a resolution to have a committee of thirteen, one from each congressional district "appointed to take in consideration the propriety of designating some period from which slavery shall not be tolerated in this state, and that all memorials on that subject that have or may be presented to the convention be referred to said committee to consider and report thereon."[35] This resolution passed without trouble.

Stephenson was conspicuous for adherence to emancipation principles. It will be observed that he came from Washington County, in the far eastern portion of the State, the region already famous for its declaration of enmity toward slavery within Tennessee borders especially. An article in the Knoxville Register of the year 1831, just a few years prior to this Nashville Convention, denounces slavery in no uncertain terms, but also grows bitter at the thought of free men of color even remaining in the State. "Shall Tennessee" it asks, "be made the receptacle of the vicious and desperate slave as well as the depraved and corrupting free man of color?"[36]

But while a great number of those of East Tennessee probably wanted the abolition of slavery in order to rid the State of all people of color, there were those who through their delegates expressed their opinions otherwise in this convention, as has been intimated in the three memorials from "sundry citizens" of Washington and McMinn and Rhea Counties. Finally, the report of the Committee of Thirteen was given by John A. McKinney, of Hawkins County. It will be noted as an exception to the rule that this representative of an eastern county did not vigorously stand for the emancipation of the slave, but in his report spoke at length to attempt the justification of the system prevailing at that time in the State. Some of the most interesting points of his argument are: that slavery is an evil, but hard to remove, that the physiognomy of the slave is the great barrier to successful adjustment socially as far as white citizens think and feel, that the condition of the free man of color is tragic, that beset with temptations, and denied his oath in a court of justice, he is unable to have wrongs of whites against him redressed, that any interference with slavery at this time would cause a speedy removal of Tennessee population since slave-owners would seek other States with their slaves, and that if Tennessee should free all her slaves, there would be a greater concentration of all the slaves of the United States, giving slaves more advantage in case of uprising.

Since the slave population in 1830 was 142,530, a fair estimate for 1834 would be 150,000, and this host of newly-made freedmen, thought he, would jeopardize the social safety of the white population of Tennessee, and incite the slave inhabitants of adjoining States to sedition. Slavery would not always exist, he believed, but Tennessee could abolish it then without dire results. Colonization was difficult, but possible and practicable.

This report was given on June 19. A few days later a motion was made by a Bedford County delegate to strike out that part of the report referring to the condition of the free man of color as "tragic." This did not prevail. Still later Stephenson in a set speech protested vigorously against the acceptance of the report of the Committee of Thirteen. He declared that the report was "an apology for slavery," and did not show the convention willing to discharge its duty to the memorialists, and to the people whose protests could not there be heard. His principal argument was that the principles guiding this committee in its decision were subversive of the principles of true republicanism; that they were also against the principles of the Bible. Since the committee had admitted the evil of slavery, he contended, the failure to find a remedy is unworthy of the representatives of the people of the State. He maintained that there is no soundness in the argument that because of the physical differences, the black man should be deprived of the "common rights of man," and that it is not better to have slavery distributed over a large area of country than to concentrate it, if slavery is an evil, since the spread of any evil cannot be better than its limitation.[37]

As an indirect blow at any possible suffrage right of any persons of color under the new constitution, Marr, delegate from Weakley and Obion, introduced a resolution at this time intended to restrict suffrage permanently and definitely to white males, specifically prohibiting all "mulattoes, negroes, and Indians." This was referred to the committee of the whole, but, oddly enough, failed of adoption.[38] The intermittent debate on the subject of emancipation, led on the one side by Stephenson, and on the other by McKinney, was resumed a few days later when the latter gave an additional report. He stated that the memorials with their signatures had been examined and the names attached to them had numbered 1804 in all. 105 purported to be slave-holders, said he, but by inquiry the committee had ascertained that the aggregate number of slaves in their possession was not greater than 500. He admitted that there were several counties from which memorials had come, but charged that there had been a signing of more than one memorial in some counties by the same persons, so that there was a doubling of names without a proportional increase of individual signers. He depreciated Stephenson's statement that these memorials had come from almost every part of the State as ill-founded; for the sixteen counties of Tennessee which had sent representatives with memorials favorable to the idea of emancipation were not from widely scattered portions of the State. Only five extended westward beyond the longitude of Chattanooga, and there were none of the more western counties represented. The two sections of the State seemed to bear no hostility toward each other, but decidedly disagreed on the slavery question. The question was largely an economic one with the Tennesseans of the Mississippi Valley. Cotton was coming into greater and greater importance every year. It could, they thought, be most profitably raised by large groups of workmen whose labor was cheap. The slave was the logical person, and they fastened on him the burden.

Lest the impression has been made that the only portion of the State from which the sentiment of an anti-slavery nature came was East Tennessee, it will be well to refer to the vigorous speech of Kincaid, a delegate from Bedford County, who flung a parting reply to the friends and sympathizers of the Committee of Thirteen which had succeeded in thwarting any official action upon the matter proposed by the memorialists.[39] Bedford County, in the central portion of the State, represented both economically and socially a type of citizen different from that of the mountaineer stock. Yet Kincaid fearlessly defended the plain human rights of the colored population in his speech as much as Stephenson had done, and scathingly denounced the Committee of Thirteen for its attitude toward slavery.

The pro-slavery faction, however, successfully contended that the emancipation party had no definite plan for emancipation, as those in Washington County and other districts were divided in their ideas on this subject. There were about thirty memorials besides the one from this county, one half of them asking that all children born in the State after 1835 should be free and that all slaves should be freed in 1855 and sent out of the State. The other half of the memorials favored making the slaves free in 1866 and having them colonized. As a matter of fact, Tennessee did emancipate its slaves three years earlier than this date. By the Committee of Thirteen these statements were given to show that there could be no virtue in acting in accord with the wishes of the memorialists, as they were hopelessly divided in their recommendations. The report of the committee was tabled, but the debate was by no means ended. Further detail is not of use to us here save to point out that there was no vote in the matter and that Stephenson bitterly upbraided the convention as a whole, stating that it had not made an effort to answer the prayer of the memorialists. The survey of this prolonged and unprofitable struggle shows how divided were the people of Tennessee on the question of abolishing slavery.[40]

Later in the convention there occurred some incidents which throw light on the situation of the Negro. The Bill of Rights in the amended constitution, sec. 26, provided: "That free white men of this state have a right to keep and bear arms in their own defence."[41] A delegate from Sevier County objected to the word "white" and moved that it be stricken from the record. Another member from Green County moved that the word "citizens" be inserted instead of "free white men," but this was rejected by a vote of 19 to 30, Stephenson and and others from East Tennessee voting with the ayes, and the Committee of Thirteen with others defeating the motion. A resolution was then brought forward by a delegate from Dyer County intended to prohibit the general assembly from having power to pass laws for the emancipation of slaves without consent of owners.[42] Immediately a memorialist sympathizer moved to lay this on the table until January, 1835. His effort was lost, and the resolution passed. Thus was the day completely won for the anti-emancipation faction.

There had been considerable discussion as to the status of free men of color, and although one provision of the constitution seemed to give the right of suffrage to all free men, yet there was a restriction limiting the privilege of voting to those who were "competent witnesses in a court of justice against a white person."[43] One commentator upon his unusual provision observes that one cannot tell how many Negroes were entitled to vote under this provision.[44] But whatever present-day students may make of this, it was recognized by the members of this convention that the free Negro had no suffrage right, for near the close of the convention there was submitted a resolution providing that since "free men of color were denied suffrage by the constitution," the apportionment of senators and representatives from their respective districts should be based on the white population alone.[45] The revised constitution contains this provision, but with different wording.

The general tendency of the whole body of legal enactments in the period 1834-65 was toward restricting the slave more and more, and at the same time, eliminating the element known as free Negroes. Probably this had an effect upon the percentage of free Negroes in the total population as seen in the years 1820 and 1850. The national percentage for these years in question was in each case six tenths of one per cent.[46] But as the total Negro population increased despite the migration southward from Tennessee, the ratio for Tennessee in 1820 was 3 per cent, and for 1850, 2.4 per cent, a period of greater repression, showing decrease, although very slight.

A general law of 1839 forbade the slave to act as a free person, that is, to hire his own time from his master, or to have merchandisable property and trade therewith.[47] Runaways were to be punished by being made to labor on the streets or alleys of towns, as well as by imprisonment. Several laws show the tendency to class free Negroes with slaves by stating that all capital offences for slaves were also capital offences for free Negroes.[48] Another plainly provides that all offences made capital in the code of that time for slaves, should also be capital for "free persons of color."[49] Further, "no free person of color might keep a grocery or tippling house" under pain of a heavy fine. It will be seen that the attitude thus was plainly more and more adverse to the free Negro. An act of 1842 had made it possible to amend all laws relating to "free persons of color," and this was freely done.[50]

Free Negroes of "good character," either resident in the State prior to 1836 or having removed to the State before that year, and preferring, in their respective county courts, petitions to remain in the same, might do so, but otherwise must leave the State under severe penalties of imprisonment and hard labor, as provided under the law of 1831, prior to the new constitution. The subjects of this legal provision were to renew this court proceeding every three years, under the same penalty for failing to perform the renewal.[51] The laws of registry of free Negroes were kept in force and made, if anything, more rigid. One provision of these enactments was that there should be in the registration papers specification of any "peculiar physical marks on the person" so registered.[52] This practice, defended by law, is exceedingly interesting to the student who compares it with what has long been common knowledge regarding the practices of slave-buyers in the markets. And here we have a measure of the complete humiliation of the "free person of color," for every free Negro or mulatto residing in any county of the State was compelled to undergo this examination before officers of the county court and be duly registered thereafter as a free person.[53]

As might be expected, the law of 1831 was followed up by enactments strictly requiring the emancipation of slaves, when allowed by the State, to be followed closely by the removal of the freedmen from the State. Also instructions for the transportation of certain Negroes to Africa were given in the same code. Those who had acquired freedom after 1836, or who should do so, together with slaves successfully suing for freedom, also free Negroes unable to give bond for good behavior although having right to reside in the State, were all to be transported to Africa, unless they went elsewhere out of the State, according to provision by law.[54]

The word "mulatto" is found often in the laws of this period, showing that this type was becoming an important factor in the race relations of white and black. As far as is known, there is no way of obtaining even the approximate proportion of white mothers to white fathers, but because of the overwhelming evidence by personal testimony of ex-slaves as to the relations of the masters and overseers of plantations to the slave women, and the corresponding power of the dominant race to prevent, at least in large degree, similar physical marriages between Negroes and the women of their race, we may be said rightly to infer that the proportion of white mothers of colored offspring to white fathers was then, as it has always been, very small. In Maryland, according to Brackett, the child of a white father and a mulatto slave could not give testimony in court against a white person, whereas the child of a white mother and a black man would be disqualified in this regard only during his term of service.[55] "A free mulatto was good evidence," says he, "against a white person."[56] The mulatto of Tennessee had no such social or legal position as either of these cases indicate, although here again personal testimony brings to light notable exceptions of the social behavior of individuals in certain localities, where this type, that is, the colored offspring of white motherhood, was regarded as a separate class, above the ordinary person of color.[57]

It is likely that in East Tennessee there was considerable prevalence of such amalgamation of African and Scotch-Irish race stocks, with white motherhood.[58] The reasons were largely economic. Many of the whites who came to live in the lower farm lands down from their first holdings on the rocky slopes and unfertile soil, were driven from these more productive lowlands by the rich white land owners who preferred to have large plantations with great numbers of blacks to raise the crops, rather than to rent or sell to small farmers. For these poorer white neighbors there was no recourse but to take to the mountains and to cultivate there the less desirable lands. The life they had to live was necessarily very rough and hard; their principal diet was corn, and often the rocky soil only yielded them that grudgingly and scantily. They frequently came in contact with the slaves, and the latter were known to steal provisions from their masters' storehouses and bring to these hill-country people appetizing additions to their meager provisions. And the slaves were also known to mingle with them in the quilting, husking, barn-raisings, and other rural festivities, being undoubtedly made welcome. It requires no immoderate imagination to state here the likelihood of much racial intermixure, as we know, from testimony, of more than a few specific cases, and we have, in this rather strange way, the account of social intermingling and the secret gifts of the black men who visited these mountain homes.

WILLIAM LLOYD IMES.

PHILADELPHIA, PA.

FOOTNOTES:

[1] Compendium, U. S. Census (1870), pp. 13-15.

[2] The Nashville American, "City of Nashville" booklet, p. 20.

[3] Garrett and Goodpasture, History of Tennessee, pp. 249 sqq.

[4] Ibid., pp. 245-246.

[5] Proceedings of the Anti-Slavery Convention, London, 1843.

[6] Ibid., p. 300.

[7] See paper of E. E. Hoss, Tenn. Hist. Soc., Nashville.

[8] Greely, Horace, The American Conflict, p. 79, New York, 1864.

[9] Journal of The Constitutional Convention, State of Tennessee, 1834.

[10] Journal of Constitutional Convention, 1834.

[11] Haywood and Cobb, Statute Laws of Tenn., 1779, Ch. 5.

[12] Ibid., 1741, Ch. 21.

[13] Ibid., 1788, Ch. 7.

[14] Ibid., 1799, Ch. 9.

[15] R. T. Q., Jr., State Archives, Capitol Library, Tennessee.

[16] This is most natural, of course, but is inserted to emphasize the absolute quality of ownership, for the master was held responsible for the deed just as if he himself had committed it, and the slaves were morally irresponsible. But for other breaches of social good conduct the slave was the direct victim of the penalty, thus at once being slave and man, property and human being.

[17] Statute Laws of Tenn., 1819, Chap. 35.

[18] Acts, 2d Session Gen. Assembly (Knoxville), 1809.

[19] Statute Laws, 1813, Chap. 135.

[20] Ibid., 1826, Ch. 22, Sec. 1.

[21] Ibid., 1801, Ch. 27, Sec. 1.

[22] Acts of Gen. Assembly (Tenn.), 1822, Ch. 102.

[23] Cf. 1 and 2.

[24] Statute Laws, 1831, Ch. 102, Sec. 2.

[25] Ibid., Sec. 2.

[26] Statute Laws, 1826, Ch. 22, Sec. 6.

[27] Ibid., 1741, Ch. 24, Sec. 23.

[28] Proceedings of the Anti-Slavery Convention, London, 1843.

[29] Acts of the Gen. Assembly, Tennessee, 1821, Chap. 26.

[30] Statute Laws, Tenn., Chap. 6, Sec. 2. Laws of 1787.

[31] Statute Laws, Tenn., Chap. 6, Sec. 2, Laws of 1787.

[32] Ibid., 1833, Chap. 4, Sec. 1.

[33] Tenn. Constitutional Convention Journal, 1834.

[34] Tenn. Constitutional Convention Journal, pp. 31-40.

[35] Ibid., p. 53.

[36] Southern Statesman (clipping from Knoxville Register, Oct., 1831).

[37] Tenn. Constitutional Convention Journal, 1834, pp. 102-104.

[38] Ibid., pp. 125-126.

[39] Journal Const. Conv., op. cit., pp. 214 et seq.

[40] Tennessee Constitutional Journal, 1834, pp. 126 et seq.

[41] Ibid., pp. 184 et seq.

[42] Ibid., p. 200, p. 209.

[43] Constitution of Tenn., 1834, Art. 3, Sec. 1.

[44] Code of Tenn. '57, '58, Sec. 3809.

[45] Stephenson, Race Distinctions in American Law, p. 284. Tenn. Const. Conv. Journal, 1834, op. cit., p. 209.

[46] Bureau of the Census, "A Century of Pop. Growth," p. 82. Washington, 1909.

[47] Acts of Tenn., 1846, Chap. 47 (Nicholson).

[48] Code of 1858, Tenn., Art. IV, See. 2725.

[49] Ibid., Sec. 2725.

[50] Ibid., Sec. 2728.

[51] Nicholson, Acts of Tenn., 1846, Chap. 191, Sec. 1.

[52] Code of Tenn., op. cit., Sec. 2714.

[53] Ibid., Sec. 2793-2794. Cf. Statute Laws here.

[54] Statute Laws, Tenn., 1846, Ch. 191.

[55] Brackett, "The Negro in Maryland," Johns Hopkins Studies, Ch. V, p. 191.

[56] Ibid., pp. 191-192.

[57] Personal Testimony, B. S.; J. P. Q. E.; E. S. M. Nashville, 1912.

[58] {Transcriber's Note: Missing footnote text in original.}



NEGRO LIFE AND HISTORY IN OUR SCHOOLS

The study of the ethnology and the history of the Negro has not yet extended far beyond the limit of cold-blooded investigation. Prior to the Civil War few Americans thought seriously of studying the Negro in the sense of directing their efforts toward an acquisition of knowledge of the race as one of the human family; and this field was not more inviting to Europeans, for the reduction of the Negro to the status of a tool for exploitation began in Europe. The race did receive attention from pseudo-scientists, a few historians pointed out the possibilities of research in this field, and others brought forward certain interesting sketches of distinguished Negroes exhibiting evidences of the desirable qualities manifested by other races.

There was a new day for the Negro in history after the Civil War. This rending of the nation was such an upheaval that American historians eagerly applied themselves to the study of the ante-bellum period to account for the economic, social, and political causes leading up to this struggle. In their treatment of slavery and abolition, they had to give the Negro some attention. In some cases, therefore, the historians of that day occasionally departed from the scientific standard to give personal sketches of Negroes indicating to some extent the feeling, thought and the aspiration of the whole race. Writers deeply interested in the Negroes at that time wrote eulogistic biographies of distinguished Negroes and of white persons who had devoted their lives to the uplift of the despised race. The attitude in most cases was that the Negroes had been a very much oppressed people and that their enslavement was a disgrace of which the whole country should be made to feel ashamed. As it was the people of the South who had to bear the onus of this criticism and they were not at that time sufficiently enlightened to produce historians like Hildreth, Bancroft, Prescott, Redpath and Parkman, the world largely accepted the opinions of those historians who sympathized with the formerly persecuted Negroes.

During the last quarter of the nineteenth century, however, there came about a change in the attitude of American scholarship effected largely by political movements. Because of the unpopularity and the blunders of the southern States reconstructed on the basis of universal suffrage and mainly under the dictation of white adventurers from the North, the majority of the influential men of the country reached the conclusion that the southern white man, in spite of his faults as a slaveholder, had not been properly treated. This unsatisfactory regime, therefore, was speedily overthrown and the freedman was gradually reduced to the status of the free Negro prior to the Civil War on the grounds that it had been proved that he was not a white man with a black skin.

Following immediately thereupon came a new day for education in the South. Many of its ambitious young men went North to study in the leading universities then devoting much attention to the preparation of scholars for scientific investigation. The investigators from the South directed their attention primarily toward the vindication of the slavery regime and the overthrow of the Reconstruction governments. As a result there have appeared a number of studies on slavery and the Reconstruction. All of this task was not done by southerners and was not altogether confined to the universities, but resulted no doubt largely from the impetus given it in these centers, especially at Johns Hopkins and Columbia. It was influenced to a great extent by the attitude of southern scholars. Ingle, Weeks, Bassett, Cooley, Steiner, Munford, Trexler, Bracket, Ballagh, Tremain, McCrady, Henry, and Russell directed their attention to the study of slavery. With the works of Deane, Moore, Needles, Harris, Washburn, Dunn, Bettle, Davidson, Hickok, Pelzer, Morgan, Northrop, Smith, Wright, and Turner dealing with slavery in the North, the study of the institution by States has been considered all but complete. In a general way the subject of slavery has been treated by A. B. Hart, H. E. von Holst, John W. Burgess, James Ford Rhodes, and U. B. Phillips.

The study of the Reconstruction has proceeded with renewed impetus and has finally been seemingly exhausted in a way peculiar to the recent investigators. Among these studies are those of Matthews, Garner, Ficklen, Eckenrode, Hollis, Flack, Woolley, Ramsdell, Davis, Hamilton, Thompson, Reynolds, Burgess, Pearson, and Hall, most of whom received their inspiration at Johns Hopkins University or Columbia. The same period has been treated in a general way by W. A. Dunning, John W. Burgess, James Schouler, J. B. MacMaster, James Ford Rhodes and W. L. Fleming. Most of these studies deal with social and economic causes as well as with the political and some of them are in their own way well done. Because of the bias in several of them, however, John R. Lynch and W.E.B. DuBois have endeavored to answer certain adverse criticisms on the record of the Negroes during the Reconstruction period.

Speaking generally, however, one does not find in most of these works anything more than the records of scientific investigators as to facts which in themselves do not give the general reader much insight as to what the Negro was, how the Negro developed from period to period, and the reaction of the race on what was going on around it. There is little effort to set forth what the race has thought and felt and done as a contribution to the world's accumulation of knowledge and the welfare of mankind. While what most of these writers say may, in many respects, be true, they are interested in emphasizing primarily the effect of this movement on the white man, whose attitude toward the Negro was that of a merchant or manufacturer toward the materials he handled and unfortunately whose attitude is that of many of these gentlemen writing the history in which the Negroes played a part as men rather than as coal and iron.

The multiplication of these works adversely critical of the Negro race soon had the desired result. Since one white man easily influences another to change his attitude toward the Negro, northern teachers of history and correlated subjects have during the last generation accepted the southern white man's opinion of the Negro and endeavor to instill the same into the minds of their students. Their position seems to be that because the American Negro has not in fifty years accomplished what the master class achieved in fifty centuries the race cannot be expected to perform satisfactorily the functions of citizenship and must, therefore, be treated exceptionally in some such manner as devised by the commonwealths of the South. This change of sentiment has been accelerated too by southern teachers, who have established themselves in northern schools and who have gained partial control of the northern press. Coming at the time when many Negroes have been rushing to the North, this heresy has had the general effect of promoting the increase of race prejudice to the extent that the North has become about as lawless as the South in its treatment of the Negro.

Following the multiplication of Reconstruction studies, there appeared a number of others of a controversial nature. Among these may be mentioned the works of A. H. Stone and Thomas Pierce Bailey adversely criticizing the Negro and those of a milder form produced by Edgar Gardner Murphy, and Walter Hines Page. Then there are the writings of William Pickens, and W. E. B. DuBois. These works are generally included among those for reference in classes studying Negro life, but they throw very little light on the Negro in the United States or abroad. In fact, instead of clearing up the situation they deeply muddle it. The chief value of such literature is to furnish facts as to sentiment of the people, which in years to come will be of use to an investigator when the country will have sufficiently removed itself from race prejudice to seek after the truth as to all phases of the situation.

The Negro, therefore, has unfortunately been for some time a negligible factor in the thought of most historians, except to be mentioned only to be condemned. So far as the history of the Negro is concerned, moreover, the field has been for some time left largely to those sympathetically inclined and lacking scientific training. Not only have historians of our day failed to write books on the Negro, but this history has not been generally dignified with certain brief sketches as constitute the articles appearing in the historical magazines. For example, the American Historical Review, the leading magazine of its kind in the United States, published quarterly since 1895, has had very little material in this field. Running over the files one finds Jernagan's Slavery and Conversion in the American Colonies, Siebert's Underground Railway, Stevenson's The Question of Arming the Slaves, DuBois's Reconstruction and its Benefits, and several economic studies of the plantation and the black belt by A. H. Stone and U.B. Phillips. It has been announced, however, that the Carnegie Institution for Historical Research will in the future direct attention to this neglected field.

In schools of today the same condition unfortunately obtains. The higher institutions of the Southern States, proceeding doubtless on the basis that they know too much about the Negro already, have not heretofore done much to convert the whites to the belief that the one race should know more about the other. Their curricula, therefore, as a general thing carry no courses bearing on Negro life and history.

In the North, however, the situation is not so discouraging. Some years ago classes in history in northern colleges and universities made a detailed study of slavery and abolition in connection with the regular courses in American history. There has been much neglect in this field during the last generation, since many teachers of history in the North have been converted to the belief in the justice of the oppression of the Negro, but there are still some sporadic efforts to arrive at a better understanding of the Negro's contribution to history in the United States. This is evidenced by the fact that Ohio State University offers in its history department a course on the Slavery Struggles in the United States, and the University of Nebraska one on the Negro Problem under Slavery and Freedom.

This study in the northern universities receives some attention in the department of sociology. Leland Stanford University offers a course on Immigration and the Race Problems, the University of Oklahoma another known as Modern Race Problems. The University of Missouri and the University of Chicago offer The Negro in America; the University of Minnesota, The American Negro; and Harvard University, American Population Problems: Immigration and the Negro. This study of the race problem, however, has in many cases been unproductive of desirable results for the reason that instead of trying to arrive at some understanding as to how the Negro may be improved, the work has often degenerated into a discussion of the race as a menace and the justification of preventative measures inaugurated by the whites.

A few Negro schools sufficiently advanced to prosecute seriously the study of social sciences have had courses in sociology and history bearing on the Negro. Tuskegee, Atlanta, Fiske, Wilberforce and Howard have undertaken serious work in this field. They have been handicapped, however, by the lack of teachers trained to do advanced work and by the dearth of unbiased literature adequate to the desired illumination. The work under these circumstances, therefore, has been in danger of becoming such a discussion of the race problem as would be expected of laymen expressing opinions without data to support them. In the reconstruction which these schools are now undergoing, history and sociology are given a conspicuous place and the tendency is to assign this work to well-informed and scientifically trained instructors. These schools, moreover, are now not only studying what has been written but have undertaken the preparation of scholars to carry on research in this neglected field.

The need for this work is likewise a concern to the enlightened class of southern whites. Seeing that a better understanding of the races is now necessary to maintain that conservatism to prevent this country from being torn asunder by Socialism and Bolshevism, they are now making an effort to effect a closer relation between the blacks and whites by making an intensive study of the Negro. Fortunately too this is earnestly urged by the group of rising scholars of the new South. To carry out this work a number of professors from various southern universities have organized what is called the University Commission on Southern Race Questions. They are calling the attention of the South to the world-wide reconstruction following in the wake of the World War, which will necessarily affect the country in a peculiar way. They point to the fact that almost 400,000 Negroes were called into the military service and thousands of others to industrial centers of the North. Knowing too that the demobilization of the Negroes and whites in the army will bring home a large number of remade men who must be adapted anew to life, they are asking for a general cooeperation of the whites throughout the South in the interest of the Negro and the welfare of the land.

These gentlemen are directing this study toward the need of making the South realize the value of the Negro to the community, to inculcate a sympathy for the Negro and to enable the whites to understand that the race cannot be judged by the shortcomings of a few of the group. They are appealing to the country and especially to the scholarly men of the South for more justice and fair play for the Negroes in view of the fact that, in spite of the radical aliens who set to work among the Negroes to undermine their loyalty, the Negroes maintained their morale and supported the war. Men of thought then are boldly urged to engage in this movement for a large measure of thoughtfulness and consideration, for the control of "careless habits of speech which give needless offense and for the practice of just relations. To seek by all practicable means to cultivate a more tolerant spirit, a more generous sympathy, and a wider degree of cooeperation between the best elements of both races, to emphasize the best rather than the worst features of interracial relations, to secure greater publicity for those whose views are based on reason rather than prejudice—these, they believe are essential parts of the Reconstruction program by which it is hoped to bring into the world a new era of peace and democracy. Because college men are rightly expected to be molders of opinion, the Commission earnestly appeals to them to contribute of their talents and energy in bringing this program to its consummation."

Among these are James J. Doster, Professor of Education, University of Alabama; David Y. Thomas, Professor of Political Science and History, University of Arkansas; James M. Farr, Professor of English, University of Florida; R. P. Brooks, Professor of History, University of Georgia; William O. Scroggs, Professor of Economics and Sociology, Louisiana State University; William L. Kennon, Professor of Physics, University of Mississippi; E. C. Branson, Professor of Rural Economics, University of North Carolina; Josiah Morse, Professor of Philosophy, University of South Carolina; James D. Hoskins, Dean of the University of Tennessee; William S. Sutton, Professor of Education, University of Texas; and William M. Hunley, Professor of Economics and Political Science, Virginia Military Institute.

C. G. WOODSON.



GREGOIRE'S SKETCH OF ANGELO SOLIMANN

The historical setting of this sketch is the life of the author himself. Abbe Gregoire was born in 1750 and died in 1831. He was educated at the Jesuit College at Nancy. He then became Cure and teacher at the Jesuit school at Pont-a-Mousson. In this position he had the opportunity to apply himself to study and soon attained some distinction as a scholar. In 1783 he was crowned by the Academy of Nancy for his Eloge de La poesie and in 1788 by that of Metz for an Essai sur la Regeneration physique et morale des Juifs. Throughout his career he exhibited evidences of a breadth of mind and interest in the man far down. When the French Revolution broke out, therefore, he easily became a factor in the upheaval, but endeavored always to restrain the people from fury and vandalism. In 1789, he was elected by the clergy of the bailliage of Nancy to the States-General, where he cooeperated with the group of deputies of Jansenist or Gallican sympathies.

He was among the first of the clergy to join the third estate and contributed largely to the union of the three orders. He took an active part in the abolition of the privileges of the nobles of the church and under the new constitution he was one of the first to take oath. In taking this stand, however, he lost the support of most of his fellow churchmen, who, unlike Abbe Gregoire, did not think that the Catholic religion is reconcilable with modern conceptions of political liberty. Because of the changing fortunes of the revolutionists, therefore, Abbe Gregoire finally found himself often deserted and sometimes almost reduced to poverty.

To the end of his career, however, he maintained his attitude of benevolence toward the oppressed. Differing widely from most white men, who although willing to take radical measures to make democracy safe for themselves, are reluctant to extend its benefits to those of color, Abbe Gregoire earnestly labored in the Constituent Assembly to bring about the emancipation of the Negroes in the French colonies. His interest in persons of African blood, moreover, was not restricted to the mere abolition of slavery because it was a stain on the character of the whites but he endeavored also to elevate the slaves to the full status of citizenship. It was largely through his efforts that men of color in the French colonies were soon after their emancipation admitted to the same civil and political rights as the whites in those dependencies.

He made an effort, moreover, to influence public opinion in behalf of the Negroes in other lands. Having read in Jefferson's Notes on Virginia his references to the so-called inferiority of the Negroes, Gregoire sent him a copy of his De la Litterature des Negres. Replying to the communication transmitting this publication Jefferson expressed himself in diplomatic and flattering terms, apparently indicating that he had expressed the opinion of inferiority with much hesitation and that the argument to establish the doctrine was after all rather weak. Writing a few days later to Joel Barlow, Jefferson no doubt expressed his real opinion as to what he thought of the inferiority of the Negro and Gregoire's evidences to the contrary. The pamphlet no doubt had some effect for, "As to Bishop Gregoire," says he, "I wrote him a very soft answer. It was impossible for doubt to have been more tenderly or hesitatingly expressed than there was in the Notes on Virginia and nothing was or is further from my intentions than to enlist myself as the champion of a fixed opinion where I have only expressed a doubt."

In later years, however, Abbe Gregoire's De la Litterature des Negres fell into the hands of a more sympathetic man. This was D. B. Walden of Brooklyn, New York, then secretary to the legation at Paris. Interested in the abolition of the slave trade and the welfare of the blacks, Walden translated Gregoire's De la Litterature des Negres, that friends of the race unacquainted with the French language might have additional information as to what the Negro had done to demonstrate that the race is not intellectually inferior to others. This translation, however, is unfortunate because of the numerous faults throughout the work and largely on account of its omissions. Exactly why the translator did not desire to bring before the American public all of the facts set forth in this book has never been exactly cleared up. It has been said, however, that the facts omitted were too favorable to the Negro race to be received by the American public at that time. The whole work should be translated as soon as some scholar can direct his attention to it, but, in the absence of such an effort, I am submitting herewith a translation of the most striking omission, chapter five, which gives an interesting sketch of the career of Angelo Solimann.

BIOGRAPHICAL SKETCH OF THE NEGRO ANGELO SOLIMANN

Although Angelo Solimann has published nothing[1] he deserves, because of his extensive learning and still more by the morality and excellence of his character, one of the first places among the Negroes who have distinguished themselves by a high degree of culture.

He was the son of an African prince. The country subject to the latter's domination was called Gangusilang; the family, Magni-Famori. Besides the little Mmadi-Make (this was Angelo's name in his native country) his parents had another younger child, a daughter. He remembered with what respect his father, surrounded by a large number of servants, was treated; he had, like every prince's child of that country, certain marks imprinted on his two legs, and for a long time he hoped that he would be sought for, and recognized by these marks.

Even in his old age, the memories of his childhood, of his first practice in shooting arrows, in which he surpassed his comrades, the memory of the simple customs and the beautiful blue sky of his native country, often recurred to his mind with a pleasure not unmixed with sorrow. He could not sing, without being profoundly affected, those songs of his native land which his good memory had very well conserved.

It appears, from Angelo's reminiscences, that his tribe already had some civilization. His father possessed many elephants, and even some horses which were rare in those countries; money was unknown, but trade by barter was carried on regularly and by auction. Stars were worshipped; circumcision was usual. Two white families lived in the country.

Some writers who have published accounts of their voyages, speak of the perpetual wars between some tribes of Africa, of which the purpose was sometimes vengeance or robbery, sometimes the most ignominious kind of avarice, because the victor took the prisoners to the nearest slave market in order to sell them to the whites. One day as the boy, then seven years old, was standing at the side of his mother who was nursing his sister, a war of this kind of a danger that his father did not suspect broke out against the tribe of Mmadi-Makee. Suddenly there were heard the frightful clashing of arms and howlings of the wounded. Mmadi-Make's grandfather, struck by fear, ran into the cabin crying: "There is the enemy." Fatuma, frightened, arose. The father hastily sought his weapon; and the little boy, terrified, ran away as quickly as an arrow. His mother called loudly: "Where are you going Mmadi-Make?" The child answered: "Wherever God wishes me to go." In his old age he often reflected upon the great significance of these words. When he was out of the cabin, he looked back and saw his mother and many of his father's men fall under the blows of the enemy. He cowered down with another boy under a tree. Struck with fear, he covered his eyes with his hands. The fight continued. The enemy, believing themselves already victorious, seized him, and held him aloft as a sign of joy. At this sight, the fellow-countrymen of Mmadi-Make cheered their forces and rallied to save the son of their king. The fighting began again, and while it lasted the boy was still raised aloft. Finally the enemies were conquerors and he was positively their prize. His master exchanged him for a fine black horse, which another Negro gave him, and the child was taken to the place of embarkation. There he found many of his fellow-countrymen, all like himself, prisoners, all condemned to slavery. With sorrow they recognized him, but they could do nothing for him. They were even forbidden to speak to him.

When the prisoners, being taken on small boats, reached the seashore, Mmadi-Make saw with surprise several large vessels, on one of which he was received with his third master. He supposed that it was a Spanish vessel. After suffering a storm, they landed on a coast, and the master promised the child that he would take him to his mother. The latter, delighted, quickly saw his hope disappear, finding instead of his mother, his master's wife, who, moreover, received him very well, kissed him and treated him with much kindness. Her husband named him Andrew, and directed him to take the camels to the pasture, and watch them.

It is impossible to say of what nationality this man was, or how long Angelo, who has now been dead twelve years, lived at his home. This short memoir has been written down recently from the story of his friends. But it is known that after a reasonably long stay, his master announced to him his intention of transporting him to a country where he would be better off. Mmadi-Make was greatly pleased with this. His mistress parted from him with regret. They embarked and arrived at Messina, where he was conducted to the home of a wealthy lady, who, it appeared, was expecting to receive him. She treated him kindly, gave him an instructor to teach him the language of the country, which he learned with ease. His good nature won for him the friendship of the numerous servants, among whom he singled out a Negress, named Angelina, because of her gentleness, and her kindly attitude towards him. He became dangerously ill; the Marchioness, his mistress, gave him all the care of a mother, even to the point of sitting up with him part of the night. The most skillful physicians were called in and his bed was surrounded by a crowd of persons who awaited his orders. The Marchioness had long wished that he would be baptized. After repeated refusals, one day, during his convalescence, he himself asked for baptism. His mistress, very much delighted, ordered the most elaborate preparations. In a parlor there was erected over a stately bed a canopy richly embroidered. The entire family and all the friends of the house were present. Mmadi-Make, lying on this bed, was asked concerning the name he desired to have. Because of gratitude and his friendship for the Negress Angelina, he wished to be named Angelo. His desire was granted, and as a family name he was given that of Solimann. He was accustomed to celebrate piously the day of his entrance into Christianity, the eleventh of September, as though it were his birthday.

His goodness, his kindness, and his sense of justice made him dear to every one. The Prince Lobkowitz, then in Sicily in the capacity of imperial general, frequented the house where this child lived. He experienced for him such an affection that he made the most earnest entreaties that he be given to him. Because of her affection for Angelo, the Marchioness could not easily grant his request. She finally yielded to the considerations of advantage and prudence which impelled her to make this gift to the general. How she wept when she parted with the little Negro who entered with repugnance the service of a new master.

The duties of the prince did not permit a long stay in this country. He loved Angelo, but his manner of life and perhaps the spirit of the time caused him to give very little attention to his education. Angelo became wild and ill-tempered. He passed his days in idleness, and children's sports. An old steward of the prince, realizing his good heart and excellent qualities, in spite of his thoughtlessness, procured for him a teacher, under whom Angelo learned in seventeen days to write German. The tender affection of the child, and his rapid progress in all the branches of instruction, repaid the good old man for his trouble.

Thus Angelo grew up in the house of the prince. He accompanied him on all his tours, and shared with him the perils of war. He fought side by side with his master, whom one day he carried wounded, on his shoulders, from the field of battle. Angelo distinguished himself on these occasions, not only as a servant and faithful friend, but also as an intrepid warrior, as an experienced officer, especially in tactics, although he never had military rank. The field marshall Lascy, who esteemed him highly, gave, before a group of officers, a most creditable eulogy upon his bravery, presented him with a splendid Turkish sabre, and offered him the command of a company, which he refused.

His master died. By his will he left Angelo to the Prince Wenceslas de Lichtenstein, who for a long time, had desired to have him. This man asked Angelo if he were satisfied with this arrangement and if he were willing to come to his home. To this Angelo agreed, and made the preparations for the change necessary in his manner of living. In the meanwhile, Emperor Francis I called him to him, and made the same offer, with very flattering terms. But the word of Angelo was sacred. He remained at the home of Prince Lichtenstein. Here, as at the home of General Lobkowitz, the tutelar genius of unhappy persons, he was accustomed to convey to the prince the requests of those who wished to obtain some favor. His pockets were always filled with notes and petitions. Never being able or willing to ask favors for himself, he fulfilled with equal zeal and success this duty in favor of others.

Angelo followed his master on his journeys, and to Frankfort, at the time of the coronation of Emperor Joseph, as king of the Romans. One day, at the instigation of his prince, he tried his luck at chance and won twenty thousand florins. He played another game with his opponents, who again lost twenty-four thousand florins; in playing the second game, Angelo knew how to arrange the play so finely that the loser regained the last amount. This fine trait of Angelo won for him admiration, and gained for him numerous congratulations. The transient favor of chance did not dazzle him; on the contrary, apprehending his fickleness, he never again ventured any big sum. He amused himself with chess and had the reputation of being one of the best players of this game of his time.

At the age of —— he married a widow, Madame de Christiani, nee Kellerman, of Belgium origin. The prince did not know of this marriage. Perhaps Angelo had reasons for concealing it. A later event has justified his silence. The Emperor Joseph II, who had a lively interest in everything concerning Angelo and who, as a mark of distinction, even walked arm in arm with him, made known to Prince Lichtenstein one day, without foreseeing the consequences, Angelo's secret. The latter called Angelo, and questioned him. Angelo admitted his marriage. The prince announced that he would banish him from his house, and erase his name from his will. He had intended to give him some diamonds of considerable value, with which Angelo was accustomed to being decked when he followed his master on festive days.

Angelo, who had asked favors so often for others, did not say one word for himself. He left the palace to live in a distant suburb, in a small house bought a long time before, and transferred to his wife. He lived with her in this retreat, enjoying domestic happiness. The most careful education of his only daughter, Madame the Baroness of Houechters-leoeen, who is no longer living, the cultivation of his garden, the social intercourse of several learned and estimable men, were his occupations and his pleasures.

About two years after the death of Prince Wenceslas of Lichtenstein, his nephew and heir, the Prince Francis, saw Angelo in the street. He ordered his carriage to be stopped, had him enter it, and told him that, being convinced of his innocence, he was resolved to make amends for the injustice of his uncle. Consequently he assigned to Angelo an income revertible after his death to Madam Solimann. The only thing which the prince asked of Angelo was to supervise the education of his son, Louis of Lichtenstein.

Angelo fulfilled punctiliously the duties of his new vocation, and he went daily to the prince's home, in order to watch over the pupil recommended to his care. The Prince, seeing that the long walk might be difficult for Angelo, especially in inclement weather, offered him a residence. There again was Angelo settled, for the second time, in the Lichtenstein palace; but he took with him his family. He lived there in retreat as before in the company of some friends, in that of scholars, and devoted to "belles lettres" which he constantly cultivated with zeal. His favorite study was history. His excellent memory aided him greatly. He could cite the names, dates, year of birth of all illustrious persons, and noteworthy events.

His wife, who for a long time had been declining, was kept alive several years longer, through the tender care of a husband who lavished upon her all the aid of science; but finally she died. From that time on Angelo made several changes in his household. He no longer invited friends to dine with him. He never drank anything except water as an example for his daughter, whose education, then finished, was entirely his work. Perhaps, also, he wished, by a strict economy to make sure the fortune of this only daughter.

Angelo, esteemed and loved everywhere, still did much traveling at an advanced age, sometimes in the interests of others, sometimes to attend to his own affairs. People have recalled his acts of kindness, and the favors that he had shown. Circumstances having taken him to Milan, the late Archduke Ferdinand, who was governor there, overwhelmed him with demonstrations of friendship.

He enjoyed, to the end of his career, a robust constitution; his appearance showed hardly any signs of old age, which caused several mistakes and friendly disputes; for often people who had not seen him for twenty or thirty years, mistook him for his son, and treated him according to this error.

Suffering a stroke of apoplexy in the street, at the age of seventy-five, people hastened to give him succor which was useless. He died, November 21, 1796, mourned by all his friends, who cannot think of him without emotion, and without tears. The esteem of all men of consequence has followed him to the tomb.

Angelo was of medium stature, slender and well proportioned. The regularity of his features and the nobleness of his carriage, form, by their beauty, a contrast with the unfavorable opinion generally held concerning the Negro physiognomy. An unusual suppleness in all bodily exercises gave to his carriage and to his movements grace and ease. Combining with all the fineness of virtue a good judgment, ennobled by extensive and thorough knowledge, he knew six languages, Italian, French, German, Latin, Bohemian, and English, and besides spoke especially the first three fluently.

Like all his fellow countrymen, he was born with an impetuous temper. His unchangeable calmness and good nature were consequently so much the more admirable, as they were the result of hard fighting and many victories won over himself. He never allowed, even when someone had irritated him, an improper expression to escape his lips. Angelo was pious without being superstitious. He carefully observed all religious rites, not believing that it was beneath him to give in this way an example to his family. His word and decisions, to which he had come after careful consideration, were unchangeable, and nothing could swerve him from his intention. He always wore the costume of his country. This was a kind of very simple garment in Turkish fashion almost always of dazzling whiteness, which accentuated to advantage the black and shining color of his skin. His picture, engraved at Augsburg, is found in the art gallery of Lichtenstein.

F. HARRISON HOUGH.

FOOTNOTES:

[1] I discharge a duty in disclosing to the public the names of the persons to whom I am indebted for the biography of this estimable African, concerning whom Dr. Gall was the first to speak to me. Upon the request of my fellow-citizens, D'Hautefort, attache to the embassy, and Dudon, First Secretary to the French legation in Austria, they hastened to satisfy my curiosity. Two estimable ladies of Vienna, Mme. Stief and Mme. Picler, worked at it with great zeal. All the details furnished by the defunct Angelo's friends were carefully collected. From this material has been written the interesting account which follows. In the French translation it loses in delicacy of style, for Mme. Picler, who wrote it down in German, possesses the rare talent of writing equally well in prose and in poetry. I take great pleasure in expressing to these kind persons my just gratitude.



DOCUMENTS

LETTERS OF NEGRO MIGRANTS OF 1916-1918[1]

The exodus of the Negroes during the World War, the most significant event in our recent internal history, may be profitably studied by reading the letters of the various migrants. The investigator has been fortunate in finding letters from Negroes of all conditions in almost all parts of the South and these letters are based on almost every topic of concern to humanity. These documents will serve as a guide in getting at the motive dominant in the minds of these refugees and at the real situation during the upheaval. As a whole, these letters throw much light on all phases of Negro life and, in setting forth the causes of unrest in the South, portray the character of the whites with whom the blacks have had to do.

These letters are of further value for information concerning the Negroes in the North. From these reliable sources the student can learn where the Negroes settled, what they engaged in, and how they have readjusted themselves in a new situation. Here may be seen the effects of the loss resulting from the absence of immigrants from Europe, the conflict of the laboring elements, the evidences of racial troubles and the menace of mob rule.

LETTERS ASKING FOR INFORMATION ABOUT THE NORTH

GALVESTON, TEXAS, this 24th day of May, 1917.

Sir: Please inform me of a situation, please ans. if fill out or not so I will no. answer at once.

DALLAS, TEX., April 23, 1917.

Dear Sir: Having been informed through the Chicago Defender paper that I can secure information from you. I am a constant reader of the Defender and am contemplating on leaving here for some point north. Having your city in view I thought to inquire of you about conditions for work, housing, wages and everything necessary. I am now employed as a laborer in a structural shop, have worked for the firm five years.

I stored cars for Armour packing co. 3 years, I also claims to know something about candy making, am handy at most anything for an honest living. I am 31 yrs. old have a very industrious wife, no children. If chances are available for work of any kind let me know. Any information you can give me will be highly appreciated.

SAVANNAH, GA., April 24, 1917.

Sir: I saw an advertisement in the Chicago Ledger where you would send tickets to any one desireing to come up there. I am a married man with a wife only, and I am 38 years of age, and both of us have so far splendid health, and would like very much to come out there provided we could get good employment regarding the advertisement.

WINSTON-SALEM, N. N., April 23, 1917.

Dear Sir: Colored people of this place who know you by note of your great paper the Age and otherwise desire to get information from you of jobs of better opportunities for them and better advantages.

You will do us a great favor to answer us in advance.

MOBILE, ALA., June 11, 1917.

Dear Sir: Will you please send me the name of the society in Chicago that cares for colored emigrants who come north seeking-employment sometime ago I saw the name of this society in the defender but of late it does not appear in the paper so I kindly as you please try and get the name of this society and send the same to me at this city.

MOBILE, ALA., April 27, 1917.

Sir: Your advertisement appearing in the Chicago Defender have influenced me to write to you with no delay. For seven previous years I bore the reputation of a first class laundress in Selma. I have much experience with all of the machines in this laundry. This laundry is noted for its skillful work of neatness and ect. We do sample work for different laundries of neighboring cities, viz. Montgomery, Birmingham and Mobile once or twice a year. At preseant I do house work but would like to get in touch with the Chicago ——. I have an eager desire of a clear information how to get a good position. I have a written recommendation from the foreman of which I largely depend upon as a relief. You will do me a noble favor with an answer in the earliest possible moment with a description all about the work.

JACKSONVILLE, FLA., 4-25-17.

Dear Sir: in reading a copy of the Chicago defender note that if i get in touch with you you would assist me in getting imployment. i am now imployed in Florida East coast R R service road way department any thing in working line myself and friends would be very glad to get in touch with as labors. We would be more than glad to do so and would highly appreciate it the very best we can advise where we can get work to do, fairly good wages also is it possible that we could get transportation to the destination. We are working men with familys. Please answer at once, i am your of esteem. We are not particular about the electric lights and all i want is fairly good wages and steady work.

Pensacola, Fla., April 28, 1917.

Dear Sir: I seen in the Chicago Defender where men was wanted in small towns near Chicago at fair wages. As i want to lokate in the north i thought it very nessary to consult you in the direction of this work, hoping to receive from you full pertikulars i a wate a reply.

ATLANTA, GA., April 30, 1917.

Sir: I would thank you kindly to explain to me how you get work and what term I am comeing to Chicago this spring and would like to know jest what to do would thank and appreciate a letter from you soon telling me the thing that I wont to know.

VICKSBURG, MISS., May the 5th, 1917.

Sir: Just wants you to give me a few words of enfermation of labor situations in your city or south Dakota grain farms what is their offers and their adress. Will thank you for any enfermation given of same.

FULLERTON, LA., April 28, 1917.

Dear sir: I was reading about you was neading labor ninety miles of Chicago what is the name of the place and what R R extends ther i wants to come north and i wants a stedy employment ther what doe you pay per day i dont no anything about molding works but have been working around machinery for 10 years. Let me no what doe you pay for such work and can you give me a job of that kind or a job at common labor and let me no your prices and how many hours for a day.

MARCEL, MISS., 10/4/17.

Dear Sir: Although I am a stranger to you but I am a man of the so called colored race and can give you the very best or reference as to my character and ability by prominent citizens of my community by both white and colored people that knows me although am native of Ohio whiles I am a northern desent were reared in this state of Mississippi. Now I am a reader of your paper the Chicago Defender. After reading your writing ever wek I am compell & persuade to say that I know you are a real man of my color you have I know heard of the south land & I need not tell you any thing about it. I am going to ask you a favor and at the same time beg you for your kind and best advice. I wants to come to Chicago to live. I am a man of a family wife and 1 child I can do just any kind of work in the line of common labor & I have for the present sufficient means to support us till I can obtain a position. Now should I come to your town, would you please to assist me in getting a position I am willing to pay whatever you charge I dont want you to loan me not 1 cent but help me to find an occupation there in your town now I has a present position that will keep me employed till the first of Dec. 1917. now please give me your best advice on this subject. I enclose stamp for reply.

BEAUMONT, TEX., May 14, 1917.

My dear Sir: Please write me particulars concerning emigration to the north. I am a skilled machinist and longshoreman.

ST. PETERSBURG, FLA., May 31, 1917.

Dear Sir: pleas inform me of the best place in the north for the colored people of the South, I am coming north and I want to know of a good town to stop in. I enclose stamp for reply.

SANFORD, FLA., April 27, 1917.

Dear Sir: I have seen through the Chicago Defender that you and the people of Chicago are helping newcomers. I am asking you for some information about conditions in some small town near Chicago.

There are some families here thinking of moving up, and are desirous of knowing what to expect before leaving. Please state about treatment, work, rent and schools. Please answer at some spare time.

NEW ORLEANS, LA., April 30, 1917.

Dear Sir: Seeing you ad in the defender I am writing you to please give me some information concerning positions—unskilled labor or hotel work, waiter, porter, bell boy, clothes cleaning and pressing. I am experienced in those things, especially in the hotel line. am 27 years of age, good health—have a wife—wish you could give me information as I am not ready to come up at present. would be thankful if you could arrange with some one who would forward transportation for me and wife. would be very glad to hear from you as soon as convenient. Thanking you in advance for interest shown me.

NEW ORLEANS, LA., April 23, 1917.

Dear Sir: Reading a article in the 21st issue of the Chicago Defender about the trouble you had to obtain men for work out of Chicago and also seeing a advertisement for men in Detroit saying to apply to you I beg to state to you that if your could secure me a position in or around Chicago or any northern section with fairly good wages & good living conditions for myself and family I will gladly take same and if ther could be any ways of sending me transportation I will gladly let you or the firm you get me position with deduct transportation fee out of my salary. as I said before I will gladly take position in northern city or county where a mans a man here are a few positions which I am capable of holding down. Laborer, expirance porter, butler or driver of Ford car. Thaking you in advance for your kindness, beg to remain.

CEDAR GROVE, LA., April 23, 1917.

Dear Sir: to day I was advise by the defendent offices in your city to communicate with you in regards to the labor for the colored of the south as I was lead to beleave that you was in position of firms of your city & your near by surrounding towns of Chicago. Please state me how is the times in & around Chicago for the colored laboring man of the south & the average salary of the labor man & the rates of room & ordanary board. Kindly state to me just in every prticly that you no of that I have asked. I will be in your city on or before six weeks from date above and desire to becom a citizen of same. Please reply me at wonce. i enclos stamp for quick action. When i arive you city i will be more than glad to apply at your place as i wish to thank you in advance for any asistance that you will do for me or tell me.

NEW ORLEANS, LA., 5-5-17.

Dear Sir: Am applying for a position in your city if there be any work of my trade. I am a water pipe corker and has worked foreman on subservice drainage and sewer in this city for ten (10) years. I am now out of work and want to leave this city. I am a man of family therefore I am very anxious for an immediate reply. Please find enclosed self addressed envelop for return answer.

NEW ORLEANS, LA., 5-5-17.

Dear Sirs: I was advised by the Chicago Defender to get in touch with you if I desired to locate in or around Chicago. I write this to find out what kind of work that you have on slate. I expect to locate in or around Chicago by the first of June.

ANNISTON, ALA., April 29, 1918.

Dear sir: I read a peas in the defender about the member com north I shall be vary glad to com in touch with you, as am planing on coming north and I riting you that you mite no of som good town in that secson I am a carpenter by traid and I would like for you to locate in me as I should not like to com in that secson with out no enfremation.

CHARLESTON, S. C., Feb. 10, 1917.

Gentlemen: Upon reading the N. Y. age, have seen where there are need of employees in some sugar concern in New York. Kindly answer this letter, and tell me the nature of the work.

As I am from the south and it is an average difficulty for a southerner to endure the cold without being climatize. If it is possiable for you to get any other job for me regardless to its nature just since the work is indoor I'll appreciate the same.

As it is understood the times in the south is very hard and one can scarcely live. Kindly take the matters into consideration, and reply to my request at your earliest convenience.

CHARLESTON, S. C., May 25, 1917.

Sir: Having been informed that you can secure jobs for people who desire to leave the south, I would like to get information about the conditions and wages either in Niagra or Detroit. I would prefer work in a factory in either town. Also advise as to climate.

Dear Sirs: Having heard of you through a friend of mine, I thought that I would write asking you to please send me full information as to conditions and chances for the advancement of the negro in the north.

I am seeking for the opportunity and chance of advancement as far as my ability is capable as I am a negro my self.

I would like very much to get in touch with you if think that you can give me some assistance along the line which I have spoken.

MIAMI, FLA., May 4, 1917.

Dear Sir: Some time ago down this side it was a rumour about the great work going on in the north. But at the present time every thing is quite there, people saying that all we have been hearing was false until I caught hold of the Chicago Defender I see where its more positions are still open. Now I am very anxious to get up there. I follows up cooking. I also was a stevedor. I used to have from 150 to 200 men under my charge. They thought I was capable in doing the work and at the meantime I am willing to do anything. I have a wife and she is a very good cook. She has lots of references from the north and south. Now dear sir if you can send me a ticket so I can come up there and after I get straightened out I will send for my wife. You will oblige me by doing so at as early date as possible.

Dear Sirs: I am now looking for a location and am a man hunting work and there is so many has left the South for the north and Seemes as they are all gone to one place now please send the names of some firms that wants labor i am a Man who Beleave in right and Beleave in work and has worked all of my days and mean to work till i die and Never been No kind of trouble and never has to be made work.

Now i will Cloes, hoping to here from you Soon Yours Very Truly,

NEW ORLEANS, LA., 4/24/17

Dear Sirs: Being desirous of leaving the South for the beterment of my condition generaly and seeking a Home Somewhere in Ill' Chicago or some other prosperious Town I am at sea about the best place to locate having a family dependent on me for support. I am informed by the Chicago Defender a very valuable paper which has for its purpose the Uplifting of my race, and of which I am a constant reader and real lover, that you were in position to show some light to one in my condition.

Seeking a Northern Home. If this is true Kindly inform me by next mail the next best thing to do Being a poor man with a family to care for, I am not coming to live on flowry Beds of ease for I am a man who works and wish to make the best I can out of life I do not wish to come there hoodwinked not knowing where to go or what to do so I Solicite your help in this matter and thanking you in advance for what advice you may be pleased to Give I am yours for success.

P.S. I am presently imployed in the I C RR. Mail Department at Union Station this city.

PALESTINE, TEX., Mar. 11th, 1917.

Sirs: this is somewhat a letter of information I am a colored Boy aged 15 years old and I am talented for an artist and I am in search of some one will Cultivate my talent I have studied Cartooning therefore I am a Cartoonist and I intend to visit Chicago this summer and I want to keep in touch with your association and too from you knowledge can a Colored boy be an artist and make a white man's salary up there I will tell you more and also send a fiew samples of my work when I rec an answer from you.

TOPEKA, KANSAS, May 1st, 1917.

The Editor of The Chicago Defender.

My Dear Sir: Being a regular reader of your most valuable paper (The Defender) I am impressed with the seeming unlimited interest that paper is taking in the welfare of the army of emigrants comeing from the south.

This alone without the knowledge of its incomparable service as a link in the chain that should bind our people together more closely through out the country, should demand its presence in every negro home of this country. In keeping in touch with the doings of our people in the east and northern states through the Defender. To the Majority of the Middle western race people it seem quite improbable that opportunities for good wage earning positions such as factory work and too a chance for advancement would be given to the workers of our race.

Such conditions in this part of the country to my knowledge is rare. Noteing in the issue of last weeks paper through the investigation into certain matter concerning our people some appearantly well organized league found openings for negro workmen in some parts of Wis. and Ill. that could not be filled.