American Negro Slavery / A Survey of the Supply, Employment and Control of Negro Labor as Determined by the Plantation Regime

by Ulrich Bonnell Phillips

[Footnote 6: Farmer's Gazette (Sparta, Ga.), Aug. 8, 1807, reprinted in Plantation and Frontier, II, 285, 286.]

The tone of the Baptist "protracted meetings" was much like that of the Methodist camps. In either case the rampant emotionalism, effective enough among the whites, was with the negroes a perfect contagion. With some of these the conversion brought lasting change; with others it provided a garment of piety to be donned with "Sunday-go-to-meeting clothes" and doffed as irksome on week days. With yet more it merely added to the joys of life. The thrill of exaltation would be followed by pleasurable "sin," to give place to fresh conversion when the furor season recurred. The rivalry of the Baptist and Methodist churches, each striving by similar methods to excel the other, tempted many to become oscillating proselytes, yielding to the allurements first of the one and then of the other, and on each occasion holding the center of the stage as a brand snatched from the burning, a lost sheep restored to the fold, a cause and participant of rapture.

In these manifestations the negroes merely followed and enlarged upon the example of some of the whites. The similarity of practices, however, did not promote a permanent mingling of the two races in the same congregations, for either would feel some restraint upon its rhapsody imposed by the presence of the other. To relieve this there developed in greater or less degree a separation of the races for purposes of worship, white ministers preaching to the blacks from time to time in plantation missions, and home talent among the negroes filling the intervals. While some of the black exhorters were viewed with suspicion by the whites, others were highly esteemed and unusually privileged. One of these at Lexington, Kentucky, for example, was given the following pass duly signed by his master: "Tom is my slave, and has permission to go to Louisville for two or three weeks and return here after he has made his visit. Tom is a preacher of the reformed Baptist church, and has always been a faithful servant."[7] As a rule the greater the proportion of negroes in a district or a church connection, the greater the segregation in worship. If the whites were many and the negroes few, the latter would be given the gallery or some other group of pews; but if the whites were few and the negroes many, the two elements would probably worship in separate buildings. Even in such case, however, it was very common for a parcel of black domestics to flock with their masters rather than with their fellows.

[Footnote 7: Dated Aug. 6, 1856, and signed E. McCallister. MS. in the New
York Public Library.]

The general régime in the fairly typical state of South Carolina was described in 1845 in a set of reports procured preliminary to a convention on the state of religion among the negroes and the means of its betterment. Some of these accounts were from the clergy of several denominations, others from the laity; some treated of general conditions in the several districts, others in detail of systems on the writers' own plantations. In the latter group, N.W. Middleton, an Episcopalian of St. Andrew's parish, wrote that he and his wife and sons were the only religious teachers of his slaves, aside from the rector of the parish. He read the service and taught the catechism to all every Sunday afternoon, and taught such as came voluntarily to be instructed after family prayers on Wednesday nights. His wife and sons taught the children "constantly during the week," chiefly in the catechism. On the other hand R.F.W. Allston, a fellow Episcopalian of Prince George, Winyaw, had on his plantation a place of worship open to all denominations. A Methodist missionary preached there on alternate Sundays, and the Baptists were less regularly cared for. Both of these sects, furthermore, had prayer meetings, according to the rules of the plantation, on two nights of each week. Thus while Middleton endeavored to school his slaves in his own faith, Allston encouraged them to seek salvation by such creed as they might choose.

An Episcopal clergyman in the same parish with Allston wrote that he held fortnightly services among the negroes on ten plantations, and enlisted some of the literate slaves as lay readers. His restriction of these to the text of the prayer book, however, seems to have shorn them of power. The bulk of the slaves flocked to the more spontaneous exercises elsewhere; and the clergyman could find ground for satisfaction only in saying that frequently as many as two hundred slaves attended services at one of the parish churches in the district.

The Episcopal failure was the "evangelical" opportunity. Of the thirteen thousand slaves in Allston's parish some 3200 were Methodists and 1500 Baptists, as compared with 300 Episcopalians. In St. Peter's parish a Methodist reported that in a total of 6600 slaves, 1335 adhered to his faith, about half of whom were in mixed congregations of whites and blacks under the care of two circuit-riders, and the rest were in charge of two missionaries who ministered to negroes alone. Every large plantation, furthermore, had one or more "so-called negro preachers, but more properly exhorters." In St. Helena parish the Baptists led with 2132 communicants; the Methodists followed with 314 to whom a missionary holding services on twenty plantations devoted the whole of his time; and the Episcopalians as usual brought up the rear with fifty-two negro members of the church at Beaufort and a solitary additional one in the chapel on St. Helena island.

Of the progress and effects of religion in the lowlands Allston and Middleton thought well. The latter said, "In every respect I feel encouraged to go on." The former wrote: "Of my own negroes and those in my immediate neighborhood I may speak with confidence. They are attentive to religious instruction and greatly improved in intelligence and morals, in domestic relations, etc. Those who have grown up under religious training are more intelligent and generally, though not always, more improved than those who have received religious instruction as adults. Indeed the degree of intelligence which as a class they are acquiring is worthy of deep consideration." Thomas Fuller, the reporter from the Beaufort neighborhood, however, was as much apprehensive as hopeful. While the negroes had greatly improved in manners and appearance as a result of coming to worship in town every Sunday, said he, the freedom which they were allowed for the purpose was often misused in ways which led to demoralization. He strongly advised the planters to keep the slaves at home and provide instruction there.

From the upland cotton belt a Presbyterian minister in the Chester district wrote: "You are all aware, gentlemen, that the relation and intercourse between the whites and the blacks in the up-country are very different from what they are in the low-country. With us they are neither so numerous nor kept so entirely separate, but constitute a part of our households, and are daily either with their masters or some member of the white family. From this circumstance they feel themselves more identified with their owners than they can with you. I minister steadily to two different congregations. More than one hundred blacks attend…. The gallery, or a quarter of the house, is appropriated to them in all our churches, and they enjoy the preached gospel in common with the whites." Finally, from the Greenville district, on the upper edge of the Piedmont, where the Methodists and Baptists were completely dominant among whites and blacks alike, it was reported: "About one fourth of the members in the churches are negroes. In the years 1832, '3 and '4 great numbers of negroes joined the churches during a period of revival. Many, I am sorry to say, have since been excommunicated. As the general zeal in religion declined, they backslid." There were a few licensed negro preachers, this writer continued, who were thought to do some good; but the general improvement in negro character, he thought, was mainly due to the religious and moral training given by their masters, and still more largely by their mistresses. From all quarters the expression was common that the promotion of religion among the slaves was not only the duty of masters but was to their interest as well in that it elevated the morals of the workmen and improved the quality of the service they rendered.[8]

[Footnote 8: Proceedings of the Meeting in Charleston, S.C., May 13-15, 1845, on the Religious Instruction of the Negroes, together with the Report of the Committee and the Address to the Public (Charleston, 1845). The reports of the Association for the Religious Instruction of Negroes in Liberty County, Georgia, printed annually for a dozen years or more in the 'thirties and 'forties, relate the career of a particularly interesting missionary work in that county on the rice coast, under the charge of the Reverend C.C. Jones. The tenth report in the series (1845) summarizes the work of the first decade, and the twelfth (1847) surveys the conditions then prevalent. In C.F. Deems ed., Annals of Southern Methodism for 1856 (Nashville, [1857]) the ninth chapter is made up of reports on the mission activities of that church among the negroes in various quarters of the South.]