Part 5 (2/2)

In the lead of thisthe Negroes' need of preparation for citizenshi+p, the abolitionists proclaianizations the education of the colored people with a view to developing in them self-respect, self-support, and usefulness in the community[1]

[Footnote 1: Smyth, _Works of Benjamin Franklin_, vol x, p 127; Torrey, _Portraiture of Slavery_, p 21 See also constitution of al this period]

The proposition to cultivate the minds of the slaves ca problem Many Americans who considered slavery an evil had found no way out of the difficulty when the alternative was to turn loose upon society so e the duties of citizenshi+p[1] assured then that the efforts at eer nuradual ee slave population, that those designated for freedo of liberty to render them comfortable in the use of it[2]

The nu the policy of immediate emancipation was not considered a menace to society, for the schools already open to colored people could exert a restraining influence on those lately given the boon of freedom For these reasons the antislavery societies had in their constitutions a provision for a coroes to attend school, superintend their instruction, and emphasize the cultivation of the mind as the necessary preparation for ”that state in society upon which depends our political happiness”[3] Much stress was laid upon this point by the American Convention of Abolition Societies in 1794 and 1795 when the organization expressed the hope that freedhts as fast as they qualified by education[4]

[Footnote 1: Washi+ngton, _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 Testianized by the abolitionists but was generally maintained by htenanizations than through their own[1] The support of the clergy, however, did not roes 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 froious liberty they were free to win over the slaveholders who cae nu their slaves with theenerated” churches ro exhorters and preachers, who to exercise their gifts ed in so of such leaders were not to be found, but to encourage ambitious blacks to qualify themselves white ministers often e them time to observe, to study, and even to address their audiences[3]

[Footnote 1: The antislavery societies were at first the uniting influence aroes

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; Jainia_, p 31; Matlack, _History of American Slavery and Methodisress 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 benevolentof 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 the 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 e the Negroes' need of mental developed the ive 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 appointratis ”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 preli of slaves to read compulsory under a penalty of five pounds[6]

[Footnote 1: _Proceedings of the American Convention of Abolition Societies_, 1797]

[Footnote 2: _Proceedings of the American Convention of Abolition Societies_, 1797]

[Footnote 3: Locke, _Anti-slavery_, etc, p 44]

[Footnote 4: Washi+ngton, _Story of the Negro_, vol ii, p 121]

[Footnote 5: _Ibid_, p 121]

[Footnote 6: Laws of New Jersey, 1788]

With such influence brought to bear on persons in the various walks of life, the movement for the effective education of the colored people beca the sentianizations, the Aed the branches to have the children of free Negroes and slaves instructed in ”common literature”[1] Two years later the Abolition Society of the State of Maryland proposed to establish an academy to offer this kind of instruction To execute this scheht that it was expedient to eular tutors, to form private associations of their members or other well-disposed persons for the purpose of instructing the people of color in the most sis of the American Convention of Abolition Societies_, 1796, p 18]