[Footnote 1: Washington, Works of Jefferson, vol. vi., p. 456; vol. viii., p. 379; Madison, Works of, vol. iii., p. 496; Monroe, Writings of, vol. iii., pp. 321, 336, 349, 378; Adams, Works of John Adams, vol. ix., p. 92 and vol. x., p. 380.]
[Footnote 2: Proceedings of the American Convention, etc., 1797, address.]
[Footnote 3: The constitution of almost any antislavery society of that time provided for this work. See Proc. of Am. Conv., etc., 1795, address.]
[Footnote 4: Proceedings of the American Convention of Abolition Societies, 1794, p. 21; and 1795, p. 17; and Rise and Progress of the Testimony of Friends, etc., p. 27.]
This work was organized by the abolitionists but was generally maintained by members of the various sects which did more for the enlightenment of the people of color through the antislavery organizations than through their own.[1] The support of the clergy, however, did not mean that the education of the Negroes would continue incidental to the teaching of religion. The blacks were to be accepted as brethren and trained to be useful citizens. For better education the colored people could then look to the more liberal sects, the Quakers, Baptists, Methodists, and Presbyterians, who prior to the Revolution had been restrained by intolerance from extensive proselyting. Upon the attainment of religious liberty they were free to win over the slaveholders who came into the Methodist and Baptist churches in large numbers, bringing their slaves with them.[2] The freedom of these "regenerated" churches made possible the rise of Negro exhorters and preachers, who to exercise their gifts managed in some way to learn to read and write. Schools for the training of such leaders were not to be found, but to encourage ambitious blacks to qualify themselves white ministers often employed such candidates as attendants, allowing them time to observe, to study, and even to address their audiences.[3]
[Footnote 1: The antislavery societies were at first the uniting influence among all persons interested in the uplift of the Negroes. The agitation had not then become violent, for men considered the institution not a sin but merely an evil.]
[Footnote 2: Coke, Journal, etc., p. 114; Lambert, Travels, p. 175; Baird, A Collection, etc., pp. 381, 387 and 816; James, Documentary, etc., p. 35; Foote, Sketches of Virginia, p. 31; Matlack, History of American Slavery and Methodism, p. 31; Semple, History of the Rise and Progress of the Baptists in Virginia, p. 222.]
[Footnote 3: Ibid., and Coke, Journal, etc., pp. 16-18.]
It must be observed, however, that the interest of these benevolent men was no longer manifested in the mere traditional teaching of individual slaves. The movement ceased to be the concern of separate philanthropists. Men really interested in the uplift of the colored people organized to raise funds, open schools, and supervise their education.[1] In the course of time their efforts became more systematic and consequently more successful. These educators adopted the threefold policy of instructing Negroes in the principles of the Christian religion, giving them the fundamentals of the common branches, and teaching them the most useful handicrafts.[2] The indoctrination of the colored people, to be sure, was still an important concern to their teachers, but the accession to their ranks of a militant secular element caused the emphasis to shift to other phases of education. Seeing the Negroes' need of mental development, the Presbyterian Synod of New York and Pennsylvania urged the members of that denomination in 1787 to give their slaves "such good education as to prepare them for a better enjoyment of freedom."[3] In reply to the inquiry as to what could be done to teach the poor black and white children to read, the Methodist Conference of 1790 recommended the establishment of Sunday schools and the appointment of persons to teach gratis "all that will attend and have a capacity to learn."[4] The Conference recommended that the Church publish a special text-book to teach these children learning as well as piety.[5] Men in the political world were also active. In 1788 the State of New Jersey passed an act preliminary to emancipation, making the teaching of slaves to read compulsory under a penalty of five pounds.[6]
[Footnote 1: Proceedings of the American Convention of Abolition
Societies, 1797.]