Chapter IV: Part 4

[97] The battle of Port Hudson, like the battle of New Orleans, is almost too well known to be told of. It takes its place naturally in history with desperate fights, reminding one somewhat of the battles of Balaklava. It was early in the morning of May 27, 1863, that the engagement began. The colored men in line numbered 1,080. When the order for assault was given they charged the fort, which belched forth its flame and shot and shell. The slaughter was horrible, but the line never wavered. Into the mill of death the colored troops hurled themselves. The colors were shot through and almost severed from the staff; the color-sergeant, Anselmas Planciancois, was killed, and two corporals struggled for the honor of bearing the flag from his dying hands. One of them was killed.

The bravest hero of the day was Capt. André Caillioux, whose name all Louisianians remember with a thrill of pride. He was a freeman of West Indian extraction, and fond of boasting of his blackness. With superb heroism and splendid magnetism he led his men time and again into the very "jaws of death" in the assault, and fell at the front in one last heroic effort within fifty yards of the fort.

"Still forward and charge for the guns," said Caillioux,
And his shattered sword-arm was the guidon they knew;
But a fire rakes the flanks and a fire rakes the van,
He is down with the ranks that go down as one man.

A correspondent of the _New York Times_ gave a most glowing account of the battle. "During the time the troops rallied, they were ordered to make _six distinct charges_, losing 37 killed, 155 wounded, and sixteen missing.... The deeds of heroism performed by these colored men were such as the proudest white men might emulate.... I could fill your columns with startling tales of their heroism. Although repulsed in an attempt which, situated as things were, was almost impossible, these regiments, though badly cut up, are still on hand, and burning with a passion ten times hotter from their fierce baptism of blood." See Williams, "History of the Negro Race," II, 321.

The battle of Milliken's Bend will always rank as one of the hardest fought engagements in the Civil War. It was an important point on the river, because it commanded Vicksburg, and in General Grant's scheme to effect the reduction of that city, it was necessary to control this point. The engagement was on June 6, 1863, and continued from three in the morning until twelve noon. Never did men fight with greater courage against such odds at the point of the bayonet than did these colored troops. The appalling list of casualties shows how they stood the test. Of the officers in the colored forces, seven were killed, nine wounded, three missing. Of the enlisted men, 123 killed, 182 wounded, 113 missing. In commenting on this battle, Schouler, in his history of the United States, speaks of the great bravery shown by the troops, and points out there was a sudden change of opinion in the South about enlisting colored troops on the side of the Confederacy. "Many of the clear-sighted leaders of this section proposed seriously to follow the Northern President's example,--and arm Negro slaves as soldiers." He adds: "That strange conclusion, had it ever been reached, would perhaps have reunited North and South eventually in sentiment,--by demonstrating at length the whole fallacy upon which the social difference of sections had so long rested. For as a Confederate writer expressed it, 'if the Negro was fit to be a soldier, he was not fit to be a slave,'" Schouler, "History of U. S.," Vol. VI, p. 407; and Williams, "History of the Negro Race," II, 326-328.

[98] Colonel Lewis's statement.

[99] Based on the statements of slaves.

[100] Rhodes, "History of the U. S.," VII, 104 et seq.; Schouler, "History of U. S.," VI, 245 et seq.

[101] Ficklen, "Reconstruction in Louisiana," 47 et seq.

[102] _Ibid._, pp. 64, 65.

[103] In the meanwhile, Confederates had set up a capital at Shreveport, and their governor recommended Negro conscripts in the Confederate army. His reasoning was acute and clear: He said, "The Negro must play an important part in the war. He caused the fight, and he must have his portion of the burden to bear." See Ficklen, "Reconstruction," 63.

[104] Ficklen, "Reconstruction," 63.

[105] Blaine's "Twenty Years of Congress," II, 39, 40.

[106] Lincoln, Address of, April 11, 1865.

[107] 39 Cong. House of Representatives, No. 16.

[108] Ficklen, "Reconstruction in Louisiana," 146-179.

[109] Not all Southern sympathizers saw menace in granting the Negro political privileges. Seeing it inevitable, General Beauregard wrote in 1867, "If the suffrage of the Negro is properly handled and directed, we shall defeat our adversaries with their own weapons. The Negro is Southern born. With education and property qualifications, he can be made to take an interest in the affairs of the South, and in its prosperity. He will side with the whites." Letter of Gen. Beauregard.

[110] With the year 1868 one of the most picturesque and splendid figures in the history of the state springs fully into the light. Pinckney Benton Stewart Pinchback had already made himself known by his efforts to recruit soldiers for the Louisiana Native Guards; by his stringent demands for the rights of the colored man on all occasions. He was the dashing young Lochinvar of the political struggle. He had made his first move in 1867 by organizing the Fourth Ward Republican Club, and had been appointed Inspector of Customs by Collector of Port Kellogg. In the Constitution of 1868 he took his definite rôle of a fighter to be feared, respected and followed--and for many a year afterwards, the history of Louisiana is written around his name. Simmons, "Men of Mark," 672.

[111] Accounts of this appeared in the _Tribune_, the best, and almost the only influential organ of the Republican party in the state, the editor of which was Dr. Roudanez, a well-to-do man of color. It was not a financial success, though a powerful factor in the political arena. Dr. Roudanez said that he spent over $35,000 on the paper in the effort to keep up an honest organ. It was suspended in April, 1868, but was revived later.

[112] Journal of the Convention, 124, 192, 205 et passim.

[113] Simmons, "Men of Mark," 678.

[114] Journal of the Senate, 1868, p. 21.

[115] Pinchback's own Statement.

[116] Based on the statements of the persons participating in these affairs.

[117] Rhodes, "History of the U. S.," VII, 287.

[118] Mr. T. T. Allain is now living in Chicago. He has much to say in praise of the efficient, honest and courageous men of color who administered the affairs of Louisiana during this period. Mr. Allain himself was a State Senator.

[119] The report consisted of answers to the following questions:

1. What was the condition of the accounts of the Treasurer connected with the verification of the entries of such accounts as well as ascertaining by such verification whether the receipts had been correctly entered and disbursed, and the cash properly and legally applied.

2. What mode of settlement had been established by the Treasurer in receiving revenue turned in by tax collectors.

3. What discrimination, if any, had been exercised in the payment of warrants.

The report in part was:

"Beyond these matters your committee find the books of the Treasurer to have been kept in an orderly manner; the disbursements have been regularly entered, and the cash presently all accounted for up to the first of January, 1877, to which period this report alone extends. These vouchers and orders are all on hand and the warrants for each payment are properly canceled....

"These figures do not of necessity import proof absolute and conclusive of any undue favoritism, although by circumstances and legitimate inference they point to that conclusion. Warrants being negotiable it has been impossible to ascertain who held those outstanding, and therefore impossible to fix a proper proportion of payment, but the fact that the multitude of payments made to the same person, while other warrant holders were forced to wait, and the intimacy existing between themselves or their employees and the Treasurer are, undeniably, circumstances which, unexplained, justify at least a suspicion that these parties have enjoyed facilities, preferences and privileges at the Treasury over the general public, to which they were not entitled.

"It is true that these figures are explained by statements that the proportion paid the respective persons mentioned were only in proportion to the amount which the warrants held by them bore to the whole amount of outstanding warrants, but this explanation in itself merits notice and explanation, because of the fact that the persons named were the holders of such a large amount of warrants imply some inducement on their part to invest in them, more especially as by avocation the majority of them were not brokers but employees in the Custom-House. Some of them have testified that all the warrants they held were paid. Another has refused to disclose for whom he collected. A third was a relative of a personal employee of the Treasurer. One has been shown to be a constant frequenter of his office, and must have been an intimate of the Treasurer's from the fact that he appears to have been the payee of a check for $75,000 illegally drawn, as mentioned before. They point, at least, to the necessity of such legislation as may be adequate to prevent even possible suspicion of favoritism in the future. Under the provisions of the acts of the General Assembly, passed at the session of 1877, the danger of favoritism has been very much safeguarded and needs supplementing in only minor particulars.

"The Treasurer certainly by comparison deserves commendation for having accounted for all moneys coming into his hands, being in this particular a remarkable exception. EDWARD D. WHITE, JAMES D. HILL, SAM H. BUCK."--Report of Joint Committee to Investigate the Treasurer's Office, State of Louisiana, to the General Assembly, 1877, pp. 7-12, Majority Report.

NOTES ON CONNECTICUT AS A SLAVE STATE

On June 17 Mr. E. B. Bronson, the Winchester historian and president of the Winchester Historical Society, delivered before the woman's club and the students of the Gilbert School an address on "Connecticut as a Slave State." The address in part was:

"The caste system was in full being in church, business and
social life. There was no more question about his right of
keeping slaves than of his owning sheep. The minister--the leader
and aristocrat of the day--invariably owned his slave or slaves.
Even the heavenly-minded John Davenport and Edward Hopkins were
not adverse to the custom, and Rev. Ezra Stiles, one time
president of Yale college and later a vigorous advocate of
emancipation, sent a barrel of rum to Africa to be traded for a
'Blackamoor,' because, he said, 'It is a great privilege for the
poor Negroes to be taken from the ignorant and wicked people of
Guiana and be placed in a Christian land, where they can become
good Christians and go to heaven when they die.' Religious
freedom was an inherent right of the mind, but slaveholding was a
matter of the pocketbook, and an entirely different proposition
in the Puritan eyes. The fact of the matter is, he kept them
because it paid.

"The high-water mark of slavery in Connecticut was reached in
1774, and thereafter steadily declined. To speak in the Billy
Sunday vernacular, 'Connecticut had hit the sawdust path.' The
number of slaves rapidly decreased from 6,562 in 1774 to only
2,759 in 1790, and 10 years later, in 1800, there were only 951
slaves in the state. Still the good work went on, and in 1810
only 310 were left. In 1820 but 97, and in 1830, 200 years from
the commencement of the evil system, there were only 25 slaves
owned within Connecticut's borders. In 1840 there were 17. In
1848 Connecticut experienced a full change of heart and enacted a
law forever doing away with this blot upon her fair escutcheon,
and emancipated all slaves remaining in Connecticut. At this time
there were but six slaves remaining in bondage within the state.

"Throughout the whole history of this slavery thraldom in
Connecticut, some curious laws were passed, showing that the
Puritan was not fully satisfied with the situation. In 1702,
there was enacted a law which arose from the practice of turning
loose a slave who had broken down, and was of little use, and
abandoning him, thus forcing him to care for himself. This law
obliged the last owner of the slave and his heirs, and
administrators, to pay for the care of these wrecks of humanity.
In 1711 it was further enacted, that in case the former owner
refused to give the care required, the selectmen of the town
where the owner resided, should care for the needy slave, and
collect with costs from his owner. In 1774 it was enacted that
'no Indian, Negro, or mulatto slave, shall at any time hereafter
be brought or imported into this state, by sea or by land, from
any place or places whatsoever, to be disposed of, left or sold,
within this state.'

"In 1784, a law was passed which provided that no Negro or
mulatto child born after March 1, 1784, should be held in
servitude beyond the age of 25 years. In 1797, a further
enactment released all colored children from slavery, when they
'had attained the age of 21 years.' Connecticut gradually was
'coming to her own' again. Even the ministry received a change of
heart, for in 1788, the general association of ministers of
Connecticut declared the slave trade to be unjust, and that every
justifiable measure ought to be taken to suppress it. In 1789,
Connecticut shippers were prohibited from engaging in the slave
trade anywhere.

"One of the interesting points to note in this gradual
metamorphosis is that as the number of slaves gradually
diminished, the number of free Negroes correspondingly increased,
showing that but comparatively few left the state. The caste
system was in full force everywhere. It was very evident in the
church. For years the system of 'dignifying the pews,' as it was
termed, was practiced. That is, assigning seats to the different
members of the parish by a committee appointed for that purpose.
For a man must go to church whether he wished to or not, and pay
his share of supporting the minister, by a tax laid upon him and
collected by the town. Social standing secured the first choice
of seats, wealth the second, and piety the last. In this
assignment one or more pews were 'set off' away up in the top of
the gallery for the slaves of the social leaders and ministers.
At the First Congregational church, Winsted, there were two pews
thus 'set off' in the gallery, and they were so high up that they
were called 'Nigger heaven.'

"In 1837, a number of enthusiasts were invited to meet in
Wolcottville (now Torrington) to organize a county abolition
society. Upon looking for a place of meeting, they found that
every church, public and private hall, was closed against them,
and also heard public threats of violence if they persisted in
attempting to hold a meeting, from the proslavery element of the
town. A barn was offered them as a meeting place and promptly
accepted. The barn was filled, floor, scaffold, haymow and
stables, by these disciples of abolition. It was a very cold day
in January, and much suffering resulted in spite of their warm
zeal. Roger S. Mills of New Hartford was appointed chairman, and
Rev. R. M. Chipman of Harwinton secretary, and Daniel Coe of
Winsted offered prayer. The following officers were appointed:
President, Roger S. Mills; vice-presidents, Erastus Lyman of
Goshen, Gen. Daniel Brinsmade of Washington, Gen. Uriel Tuttle of
Torringford and Jonathan Coe of Winsted; secretary, Rev. R. M.
Chipman of Harwinton, and treasurer, Dr. E. D. Hudson of
Torringford. While being addressed by an agent of the American
society, and suffering from extreme cold, they were attacked by a
mob of proslaveryites who had paraded the streets of Wolcottville
and had elevated their courage with New England rum. They
gathered around the barn which was near the Congregational
church, yelling, blowing horns, thumping on tin pans and kettles,
and ringing furiously the church bell, and finally, by brute
force, broke up the meeting which took a hasty adjournment.

"When the people were leaving Wolcottville the entire village
seemed to be a bedlam. Dea Ebenezer Rood was set upon while in
his sleigh, and some of the mob endeavored to overturn him and
cause his horses to run away. But the blood of his Puritan
ancestors became rampant, and in defiance he shouted: 'Rattle
your pans; hoot and toot; ring your bells, ye pesky fools, if it
does ye any good,' and plying his whip to his now frantic horses
he escaped the mob.

"Torringford street arose in its anger and might, at this insult,
opened her church doors, and the abolition convention held
session there for two days. Although there was great opposition
on the street at this new move, there was no other demonstration.

"Inspired by Dea Rood's defiance, the abolition spirit blazed
high, and monthly meetings were held in barns, sheds, and groves,
throughout the county. These enthusiasts were called all sorts of
opprobrious names such as, 'Nigger friends, and disturbers of
Israel,' and some were excommunicated from the churches. These
were indeed stirring days; Connecticut had received a change of
heart, and in her ecstasy had forgotten her own sins.

"Even our own village did not escape unscathed. A pastor of the
First Congregational church who had strong antislavery
principles, dared to preach an abolition sermon one Sunday from
his pulpit, and the next morning the village was flooded with a
'Broadside' demanding the people to rise, and teach this
disturber a lesson, and not allow such sins to be perpetrated in
their midst. A copy of this sheet was even nailed upon his own
doorway, and is now deposited in our historical society, and is
worthy of your perusal.

"Even the historic cannon now reposing in our historical rooms
was used to break up 'pestilent abolition meetings' in our own
midst. Thus I have endeavored to give you some idea of an
interesting phase in the history of our Commonwealth, that may
not be familiar to all, and which I would term as a Connecticut
mistake."--_The Springfield Republican_, June 18, 1916.

DOCUMENTS

LETTERS OF ANTHONY BENEZET

Benezet published his letters at his own expense and distributed them with the accompanying circular letter below.

"Copy of the substance of a letter written to several persons of note, both in Europe and America, on sending them some of the negroe pamphlets, viz. account of Africa, &c. particularly to the ARCHBISHOP OF CANTERBURY, dated about the year 1758, and since.

* * * * *

"With the best respects I am capable of, and from, I trust, no other motive but that of love to mankind; and from a persuasion of thy sincere desires for the suppression of evil and the promotion of that righteousness which alone exalteth a nation, I make bold affectionately to salute thee, and to request a little of thy attention to a subject which has long been a matter of deep concern to many, vast many, well disposed people of all denominations in these parts, viz. that of the negroe trade, the purchase and bringing the poor negroes from their native land, and subjecting them to a state of perpetual bondage, the most cruel and oppressive, in which the English nation is so deeply engaged, and which with additional sorrow we observe to be greatly increasing in their northern colonies, and likely still more to increase by the acquisition the English have lately made of the factories on the river Senegal. I herewith send thee some small treatises lately published here on that subject, wherein are truely set forth the great inhumanity and wickedness which this trade gives life to, whereby hundreds of thousands of our fellow creatures, equally with us the objects of Christ's redeeming grace, and as free as we are by nature, are kept under the worst oppression, and many of them yearly brought to a miserable and untimely end.

"I make bold earnestly to entreat, that thou wouldst be pleased seriously to read them, when I doubt not thou wilt perceive it to be a matter which calls for the most deep consideration of all who are concerned for the civil, as well as religious welfare of their country, and who are desirous to avert those judgments, which evils of such a dye must necessarily sooner or later bring upon every people who are defiled therewith, and will, I trust, plead my excuse for the freedom I take in thus addressing myself to thee. How an evil of so deep a dye, has so long, not only passed unnoticed, but has even had the countenance of the government, and been supported by law, is surprising; it must be because many worthy men in power, both of the laity and clergy, have been unacquainted with the horrible wickedness with which the trade is carried on, the corrupt motives which give life to it, and the groans, the numberless dying groans, which daily ascend to God, the common father of mankind, from the broken hearts of those our deeply oppressed fellow creatures."[120]

* * * * *

"PHILADELPHIA, TENTH MONTH, 30th, 1772.

"I herewith send thee a small tract (which I desire thou mayest keep) lately sent me by Granville Sharp; it is an appendix to his former treatise, and was published on account of the late negroe trial. He has wrote me a long intelligent letter, with relation to the situation of things in London on that head, which I shall be well pleased to have an opportunity to communicate to thee. It seems lord Mansfield, notwithstanding truth forced him to give such a judgment, was rather disposed to favour the cause of the master than that of the slave. He advised the master to apply to the parliament then sitting, which was done accordingly, but without success. He fears such an application will be renewed at the next session, and is preparing through his friends in parliament and the bishops, to endeavour to prevent its taking place, and calls for our help from this side the water. In this case as he desires a speedy answer, I stand in need of the advice of my friends what answer to make him. I have already let one opportunity pass; there will be soon another to Liverpool. I have also to communicate an interesting letter from Benjamin Franklin on the same subject."

* * * * *

"PHILADELPHIA, ELEVENTH MONTH, 30th, 1772.

"_Dear Samuel_,

"I received both thy letters, inclosing the petition, and have been concerned that I have not sooner acquainted thee with what had been resulted thereon; but the care of a large school, engagement upon engagement, I think four or five evenings last week, on committees, &c., and the books which I received from England, which I intended to send thee not being all returned, occasioned the delay. The vessel from Virginia being near its departure when the petitions came to hand, had but just time to confer with James Pemberton, on the expediency of forwarding them, when we concluded best to take more time and wait for a future opportunity which he thought would offer. I herewith send thee such of the pieces relating to slavery, &c. of the negroes, which I have been able to get back; people are shamefully careless in not returning borrowed books. That wanting, wrote by a West Indian, I will send hereafter. I have received since I saw thee, a letter from the chief justice of South Carolina, which will I believe afford thee much satisfaction."

* * * * *

"PHILADELPHIA, TWELFTH MONTH, 14th, 1773.

"_Beloved Friend_,

"The passage we were seeking for is Psalms 68, 31, 'Princes shall come out of Egypt, Ethiopia shall soon stretch out her hands unto God,' under which name all that part of Africa inhabited by negroes may be comprehended, and that these are the people here intended is clear from Jer. 13, 23, 'can the Ethiopian change his skin?'

"Since my return I have received letters from Thomas Nicholson in North Carolina, Edward Stabler in Virginia, and James Berry in Maryland, all leading members in their several yearly meetings (these I shall be glad to communicate to thee) expressive of their concern for forwarding the great and good work we are engaged in. Edward Stabler, clerk of the yearly meeting of Virginia, expresses, that though they have not yet received the encouragement they desire to their petition in England, yet it has not abated the zeal of some of their leading men against the traffic."

* * * * *

"PHILADELPHIA, FOURTH MONTH, 28th, 1773.

"_Doctor John Fothergill_,

"Thy kind letter of the twenty-eighth of Eight Month last, I received in due time, and gratefully acknowledge thy kind sympathy therein expressed. I am likeminded with thee, with respect to the danger and difficulty which would attend a sudden manumission of those negroes now in the southern colonies, as well as to themselves, as to the whites; wherefore except in particular cases the obtaining their freedom, and indeed the freedom of many even amongst us, is by no means the present object of my concern. But the best endeavors in our power to draw the notice of the governments, upon the grievous iniquity and great danger attendant on a further prosecution of the slave trade, is what every truly sympathising mind cannot but earnestly desire, and under divine direction promote to the utmost of their power. If this could be obtained, I trust the sufferings of those already amongst us, by the interposition of the government, and even from selfish ends in their masters, would be mitigated, and in time Providence would gradually work for the release of those, whose age and situation would fit them for freedom. The settlements now in prospect to be made in that large extent of country, from the west side of the Allegany mountains to the Mississippi, on a breadth of four or five hundred miles, would afford a suitable and beneficial means of settlement for many of them among the white people, which would in all probability be as profitable to the negroes as to the new settlers. But I do not desire to take up thy time especially with matters of so remote a nature, it being indeed with reluctance I take up any of it, which I would have avoided, was there any person to whom I could have addressed myself with the same expectation, that what I have in view would be thereby answered. An address has been presented to our assembly, desiring it would use its utmost endeavours with the king and parliament, that an end may be put to the slave trade, by laying a duty of twenty pounds on all slaves imported. It was thought necessary that some friends with you should be acquainted with the further steps that had been, or were likely to be taken, so as to enable you to speak in support of the law, if necessary: to which end I herewith send thee a copy of the address, also a copy of what I now write to our agent, Benjamin Franklin, on that head, in order to make him acquainted with what passes here on this momentous concern.

"I have also enclosed a number of copies of a pamphlet wrote at the time we presented the petition, in order to lay the weight of the matter briefly before the members of the assembly, and other active members of government in this and the neighbouring provinces. It was written by Benjamin Rush, a young physician of the Presbyterian communion, a person who I understand thou was acquainted with, when pursuing his studies three or four years past with you. I almost send a small collection of religious tracts, chiefly compiled for the use of inquiring people in our back countries, where such books are much wanted. I endeavoured so to collect them as to be plain, instructive and edifying, without touching upon that which might be of fruitless debate.

"ANTHONY BENEZET."

* * * * *

"PHILADELPHIA, FOURTH MONTH, 1773.

"_Granville Sharp_,

"I wrote thee at large, by a vessel for Ireland, about six weeks past, and also three weeks ago by the packet from New York, respecting the steps taken, and likely to be pursued in the several more northern provinces, in relation to the slave trade. I am glad to understand from my friend Benjamin Franklin, that you have commenced an acquaintance, and that he expects in future, to concert with thee in the affair of slavery. I herewith send thee some pamphlets, and in a confidence of thy goodness of heart, which by looking to the intention, will construe the freedom I have taken in the best light,

"I remain with love,
"ANTHONY BENEZET."

* * * * *

"HANOVER, January 18, 1773.

"_Dear Sir_:

"I take this opportunity to acknowledge the receipt of Anthony Benezet's book against the slave trade: I thank you for it. It is not a little surprising, that the professors of christianity, whose chief excellence consists in softening the human heart, in cherishing and improving its finer feelings, should encourage a practice so totally repugnant to the first impressions of right and wrong. What adds to the wonder is, that this abominable practice has been introduced in the most enlightened ages. Times, that seem to have pretensions to boast of high improvements in the arts and sciences, and refined morality, have brought into general use, and guarded by many laws, a species of violence and tyranny, which our more rude and barbarous, but more honest ancestors detested. Is it not amazing, that at a time, when the rights of humanity are defined and understood with precision, in a country, above all others, fond of liberty; that in such an age, and in such a country, we find men professing a religion the most humane, mild, gentle and generous, adopting a principle as repugnant to humanity, as it is inconsistent with the bible, and destructive to liberty? How few in practice from conscientious motive!

"Would any one believe that I am master of slaves, of my own purchase! I am drawn along by the general inconvenience of living here without them. I will not, I cannot justify it. However capable my conduct, I will so far pay my devoir to virtue, as to own the excellence and rectitude of her precepts, and lament my want of conformity to them.

"I believe a time will come when an opportunity will be offered to abolish this lamentable evil. Every thing we can do, is to improve it, if it happens in our day; if not, let us transmit to our descendants, together with our slaves, a pity for their unhappy lot, and an abhorrence for slavery. If we cannot reduce this wished for reformation to practice, let us treat the unhappy victims with lenity. It is the furthest advance we can make towards justice. It is a debt we owe to the purity of our religion, to show that it is at variance with that law, which warrants slavery.

"I know not where to stop. I could say many things on the subject; a serious view of which, gives a gloomy perspective in future times!"[121]

* * * * *

"PHILADELPHIA, TENTH MONTH, 23d, 1774.

"_Dear_ ----.

"I was pleased to hear from thee. I have not been unmindful of endeavoring to lay before all the delegates I have conversed with, the dreadful situation of the people in the most southern provinces, and the absolute necessity they are under of ceasing, at least from any farther import of negroes. With Patrick Henry I went further, he gave some attention when I mentioned from whence I apprehended we must look for deliverance, even from God alone, but pursuing such methods as would be most agreeable to the nature of the Beneficent Father of the family of mankind, whose love and regard to his children, even such who were influenced by wrong dispositions, remained unchangeable. That we could not conciliate the Divine regard, but by acting agreeably to the Divine attribute, which was love, and was to overcome by suffering.

"That whatever wound might be given or received, between us and the mother country, if ever that which was right prevailed, we should mourn over. That as christianity knew of no enemies, we could not expect deliverance by the violent method proposed, without departing from the true foundation. To this with seriousness he replied, that it was strange to him, to find some of the Quakers manifesting so different a disposition from that I had described. I reminded him that many of them had no other claim to our principles, but as they were children or grandchildren of those who professed those principles. I suppose his remark principally arose from the violent spirit which some under our profession are apt to show, more particularly in the congress, amongst whom I understand one of the deputies from your city, and one from ours, appear as principals for promoting such measures. I feel but little apprehension at the prospect of things, which to many is so alarming. People are afraid of being disturbed in their enjoyments, in their ease, their confidence in the world, and the things of it. But I fear nothing more than giving way to a spirit whose hope and expectation is from the unchristian, yea unnatural, and cruel measures proposed by many, too many, who seemed to have worked themselves to such a pitch, that it looks as if they were athirst for blood! Its from God alone, by true faith in his promises, deliverance must arise; and if from the prevalence of other measures affliction and distress should be our lot, it will be our own fault if it does not work for our good. Oh! if a sufficient concern prevailed to experience grace to gain the victory, to know all worldly inclinations and desires to be brought under the regulation of the humbling power of the gospel, many would feel so much of self in themselves, inducing to hope and seek for comfort from the world, from our ease and plenty, which is yet as a bar to obtaining an establishment in the pure, the humble, self denying path of truth. If we properly felt our wants, the gulf between us and true peace, if the combat between nature and grace were duly maintained, the dread of outward evils would have little weight with us, however we fall by outward commotion, even if the earth should be dissolved, if in proper dispositions we cannot fall lower than in God's arms.

"ANTHONY BENEZET.

"P.S. I should have been glad to have seen thyself and dear companion before you left us, but make it a rule to take no exception where no slight is intended; indeed where it is, to bear it, and take the first opportunity to return kindness for the contrary, as most noble, and most conducive to peace."

* * * * *

"PHILADELPHIA, THIRD MONTH, 30th, 1774.

"I was sorrowfully disappointed in not seeing thee in town. I had just received a long letter from Granville Sharp, which I should have been glad of an opportunity of showing thee, and taking thy advice upon a suitable answer, more particularly upon a matter he appears to have much at heart, viz. our procuring as many petitions as possible from persons of some weight in the several provinces, to the same purport as ours to the assembly, immediately to the king alone. As I shall not send my letter before William Dillwyn goes, which may be some time first, perhaps I may still have an opportunity of consulting thee on this matter. Inclosed I send the copy of an argument, &c. I found in Granville Sharp's letter which strikes me boldly and deeply. I hope the idea will have a tendency to raise generous sentiments in some of thy brethren of the law, whose hearts are not yet quite scared with the love of the world, to appear in the noble cause of real liberty. I showed it to Dr. Rush, and inquiring whether we should publish it in the prints, he replied, 'they would knock us on the head if we did,' I believe it will in future be profitably made use of. Remember me affectionately to James Kinsey, I should be glad to know his sentiments on the law reasoning of the argument. What a great thing it is to stand up for liberty, true liberty, from a mind truly delivered from all selfishness, in an unfeigned love to God and mankind. O the selfishness of the human heart, how much of it is apt still to cleave to us, even when our designs are upright."

* * * * *

"_Dear Samuel_,

"I herewith send thee a dozen pamphlets. I shall be glad that these and more of the same may be handed to the members of your assembly, and such others in your province, with whom they may be likely to promote a representation being made to the king and parliament against the slave trade."

* * * * *

"Seventh day, 4 o'clock.

"_Dear Friend_,

"I should have been very glad to have got thee to peruse the notes (on slavery) I intend to make, as they will be large, and I wish if possible to put them into the hands of the members of every assembly on the continent, except South Carolina and Georgia, but do not desire thou shouldst be put out of the way on that occasion. I suppose it will be eight or ten, or more days before in the press. It might preserve me from inadvertently publishing something which might rather weaken the cause we have both at heart. However, in this, and all other things, I desire to stand clear in the purity of my design, and leave the event, but watch against my national activity."

* * * * *

FROM GOVERNOR LIVINGSTONE, OF NEW JERSEY

"The piece on slave keeping is excellent, but the arguments against the lawfulness of war, have been answered a thousand times. May the father of lights lead us into all truths, and over all the commotions of this world, to his own glory, and the introduction of that kingdom of peace and righteousness, which will endure forever. Believe me to be your sincere friend."

* * * * *

FROM AMBROSE SERLE, SECRETARY TO LORD HOWE

"PHILADELPHIA, JUNE 2d, 1778.

"I ought not to omit, my valued friend, the returning you my kindest thanks for your obliging present of books, which I shall peruse with intention, and for your sake keep them by me. It would be happy for the world at large, and for individuals, if the principles they maintain were rightly understood and cordially received; we should in that case have had no occasion to deplore the present miseries and troubles, which (as the certain effect of sin) naturally result from the ambition, dishonesty and other unmortified passions of mankind. The world on the contrary would be something like a paradise regained; and universal benevolence and philanthropy, reside as they ought in the human heart. But though from long experience we may and must despair of the general diffusion of Christian sentiments and practice, we have this comfortable trust, in our own particular persons, that we have a peace which the world can neither give nor take away; and though the kingdoms of this world tumble into confusion, and are lost in the corrupted strivings of men, we have a kingdom prepared of God, incorruptible and that cannot fade away. There, though I see your face no more upon earth, I have hope of meeting with you again; both of us divested of all that can clog or injure our spirits, and both participating that fulness of joy which flows from God's right hand for evermore. To his tender protection I commend you, and remain with sincere esteem your affectionate friend."

* * * * *

FROM JOHN WESLEY

"Mr. Oglethorp you know went so far as to begin settling a colony without negroes, but at length the voice of those villains prevailed who sell their country and their God for gold, who laugh at human nature and compassion, and defy all religion but that of getting money. It is certainly our duty to do all in our power to check this growing evil, and something may be done by spreading those tracts which place it in a true light. But I fear it will not be stopped till all the kingdoms of this earth become the kingdoms of our God."

* * * * *

FROM NATHANIEL GILBERT, OF ANTIGUA

"October 29, 1768.

"I desire to embrace as my brethern all who love the Lord Jesus in sincerity. I cannot but think that all true Christians agree in fundamentals. Your tracts concerning slavery are very just, and it is a matter I have often thought of, even before I became acquainted with the truth: your arguments are forcible against purchasing slaves, or being any way concerned in that trade."

* * * * *

"PHILADELPHIA, SEVENTH MONTH, 16th, 1781.

"_My Friend Abbé Raynal_,

"From the idea which I conceived of the justice, and generosity of thy sentiments, I took the liberty of writing to thee about seven or eight months past under cover of my friend Benjamin Franklin, and likewise by J---- B----, who we are afraid was lost on his passage. Having received no answer by several vessels, nor knowing whether my letters reached thee, or whether thine miscarried, and a good opportunity offering by my friend Dr. Griffitts, I now seize it to send thee two copies of a small extract of origin and principles of my brethern the Quakers, whom I observe in such of thy writings as have come to our hands, thou didst not think unworthy of thy attention. I have nothing to add to what I have already wrote thee, but I shall repeat my wish of saluting thee affectionately on the principles of reason and humanity, which constitutes that grand circle of love and charity, unconfined by our parentage or country, but which affectionately embraces the whole creation, earnestly desiring to the utmost of my abilities to promote the happiness of all men, even of my enemies themselves, could I have any. I beseech God to give thee strength that thou mayest continue to hold up to mankind, thy brethren, principles tending to replenish their hearts with goodness, friendship and charity towards each other, that thus thou mayest, to the utmost of thy power, render men reasonable, useful, and consequently happy; and more especially that thou mayest combat that false principle of honour, or rather of intolerable pride and folly, which so strongly prevails in our nation, where the most indolent, and the least useful, fancy themselves, and are reputed the most noble. Let us endeavour to make them sensible that men are noble, but in exact proportion with their being rational. The happiness which is to be found in virtue alone, is sought for by men through the titles acquired by their fathers for their activity in those wars which have desolated the world, or in the wealth accumulated by their ancestors; both means generally unjust and oppressive, and consequently rather sources of shame and humiliation. For as the Chinese philosopher well observes, 'there is scarcely one rich man out of an hundred, who was not himself an oppressor, or the son of an oppressor.'

"Let us display to princes and rulers of nations, the example of Numa Pompilius, who, by a conduct opposite to that of Romulus, his predecessor, and most of his successors, rendered the Romans, during his long reign, so respectable and happy. Above all, my dear friend, let us represent to our compatriots the abominable iniquity of the Guinea trade. Let us put to the blush the pretended disciples of the benign Saviour of the World, for the encouragement given to the unhappy Africans in invading the liberty of their own brethren. Let us rise, and rise with energy against the corruption introduced into the principles and manners of the masters and owners of slaves, by a conduct so contrary to humanity, reason, and religion. Let us be still more vehement in representing its baneful influence on the principles and manners of their wretched offspring, necessarily educated in idleness, pride, and all the vices to which human nature is liable.

"How desirable is it that Lewis the Sixteenth, whose virtues, and good disposition have been so nobly praised, would set an example to the other potentates of Europe, by forbidding his subjects to be concerned in a traffic so evil in itself, and so corrupting in its consequences; and that he would also issue out ordinances in favour of the negroes, who are now slaves in his dominions. Alas! should christianity, that law of love and charity, work its proper effect on the hearts of its pretended disciples, we should see numbers of christians traverse Africa, and both the Indies, not to pollute themselves with slavery and slaughter, nor to accumulate wealth, the supreme wish of the present nominal christians, but that divine love would impel them to visit remote regions in order to make the inhabitants acquainted with the corruption of the human heart, and invite them to seek for the influence of that grace proposed by the gospel, by which they may obtain salvation. I am under the necessity of concluding hastily, requesting thou wouldst excuse faults, which time does not allow me to correct, and to write to me by various opportunities, the vessels bound to those parts often missing their destination.

"I am affectionately thy friend,
"ANTHONY BENEZET."

To this energetic and impassioned epistle, the abbé made the following answer.

"BRUXELLES, DECEMBER 26, 1781.

"All your letters have miscarried; happily I received that of the sixteenth of July, 1781, with the pamphlets filled with light and sensibility, which accompany it. Never was any present more agreeable to me. My satisfaction was equal to the respect I have always had for the society of Quakers. May it please Heaven to cause all nations to adopt their principles; men would then be happy, and the globe not stained with blood. Let us join in our supplications to the supreme Being, that he may unite us in the bonds of a tender and unalterable charity.

"I am, &c.
"RAYNAL."

* * * * *

TO CHARLOTTE, _Queen of Great Britain_.

"Impressed with a sense of religious duty, and encouraged by the opinion generally entertained of thy benevolent disposition to succour the distressed, I take the liberty, very respectfully, to offer to thy perusal some tracts which I believe faithfully describe the suffering condition of many hundred thousands of our fellow creatures of the African race, great numbers of whom, rent from every tender connexion in life, are annually taken from their native land, to endure, in the American islands and plantations, a most rigorous and cruel slavery, whereby many, very many of them, are brought to a melancholy and untimely end. When it is considered, that the inhabitants of Britain, who are themselves so eminently blessed in the enjoyment of religious and civil liberty, have long been, and yet are, very deeply concerned in this flagrant violation of the common rights of mankind, and that even its national authority is exerted in support of the African slave trade, there is much reason to apprehend that this has been, and as long as the evil exists, will continue to be, an occasion of drawing down the Divine displeasure on the nation and its dependencies. May these considerations induce thee to interpose thy kind endeavours on behalf of this greatly oppressed people, whose abject situation gives them an additional claim to the pity and assistance of the generous mind, inasmuch as they are altogether deprived of the means of soliciting effectual relief for themselves. That so thou may not only be a blessed instrument in the hand of Him '_by whom kings reign, and princes decree justice_,' to avert the awful judgments by which the empire has already been so remarkably shaken, but that the blessings of thousands ready to perish may come upon thee, at a time when the superior advantages attendant on thy situation in this world, will no longer be of any avail to thy consolation and support. To the tracts on the subject to which I have thus ventured to crave thy particular attention, I have added some others, which at different times, I have believed it my duty to publish, and which I trust will afford thee some satisfaction; their design being for the furtherance of that universal peace, and good will amongst men, which the gospel was intended to introduce. I hope thou will kindly excuse the freedom used on this occasion, by an ancient man, whose mind for more than forty years past, has been much separated from the common course of the world, and long painfully exercised in the consideration of the miseries under which so large a part of mankind equally with us the objects of redeeming love, are suffering the most unjust and grievous oppression, and who sincerely desires the temporal, and eternal felicity of the queen and her royal consort.

"ANTHONY BENEZET.

"PHILADELPHIA, EIGHTH MONTH, 25th, 1783."

REVIEWS OF BOOKS

_The Life and Times of Booker T. Washington_. By B. F. RILEY, D.D., LL.D. Introduction by EDGAR Y. MULLINS, D.D., LL.D., President of the Southern Baptist Theological Seminary. Fleming H. Revell Company, New York, 1916. Pp. 301.

_Booker T. Washington, Builder of a Civilization_. By EMMETT J. SCOTT and LYMAN BEECHER STOWE. Doubleday, Page & Company, 1916. Pp. 331.

Since the death of Dr. Booker T. Washington, the press has been loud in singing his praises and writers have hurriedly published sketches of his career. These first biographies unfortunately have been inadequate to furnish the public a proper review of the record of the distinguished man. In these two volumes before us, however, this requirement has certainly been met.

The first is a valuable work which must find its way into every up-to-date library in this country. It is an excellent estimate of the services of a distinguished Negro, written by a white man who is unselfishly laboring for the uplift of the black race. "Though of another race," says Dr. Riley, "the present biographer is not affected by the consciousness that he is writing of a Negro." Throughout this work the writer is true to this principle. He has endeavored to be absolutely frank in noting here and there the difficulties and handicaps by which white men of the South have endeavored to keep the Negro down. The aim of the author is so to direct attention to the needs of the Negro and so to show how this Negro demonstrated the capacity of the blacks that a larger number of white men may lend these struggling people a helping hand.

Primarily interested in the bearing of the educator's career on the conditions now obtaining in this country, the author has little to say about his private life, choosing rather to present him as a man of the world. Tracing his career, the author mentions his antecedent, his poverty, his training at Hampton, his first ventures and the establishment of Tuskegee. He then treats with more detail Dr. Washington's national prominence, widening influence, ability to organize, and increasing power. He carefully notes, too, the great educator's chief characteristics, his sane and balanced views, his belief in the cooperation of the two races, and his power to interpret one race to the other. It is mainly this portion of the book that makes this biography a work of incalculable value in the study of the Negro during the last quarter of the century.

The other biography of Booker T. Washington is a somewhat more intensive study of his life than that of Dr. Riley. The authors are Mr. Washington's confidential associate and a trained and experienced writer, sympathetically interested in the Negro because of the career of his grandmother, Harriet Beecher Stowe, the author of "Uncle Tom's Cabin." It contains a fitting foreword by Major R. R. Moton, Dr. Washington's successor, and a forceful preface by Ex-President Theodore Roosevelt. The book is well written and well illustrated.

These authors were chosen by Mr. Washington himself with the hope that they would produce "a record of his struggles and achievements at once accurate and reliable." Coming from persons so closely associated with the distinguished educator, the reader naturally expects some such treatment as the "Life and Letters of Booker T. Washington." A work of such scope, however, the authors themselves maintain is yet to be written. Passing over his childhood, early training and education, which they consider adequately narrated in "Up From Slavery," the authors have directed their attention toward making an estimate of the services of the educator during the last fifteen years of his life. Written with this purpose in view the work serves as a complement of Dr. Riley's book which is more concerned with the earlier period.