Part 10 (1/2)

[Footnote 1: Bassett, _Slavery in North Carolina_, p 73]

Froinia to preach to his own people In 1801 he served at the Hanover Presbytery as a ”riding missionary under the direction of the General asseularly coton In 1805 he returned to North Carolina where he often preached to various congregations[2] His career as a clergyht to a close in 1831 by the law enacted to prevent Negroes fro[3]

Thereafter he confined hi, which was by far his most important work He opened a classical school for white persons, ”teaching in Granville, Wake, and Chatham Counties”[4] The best people of the co his students WP Manguum, his brother, Archibald and John Henderson, sons of Chief Justice Henderson, Charles Manly, afterwards Governor of that commonwealth, and Dr James L Wortham of Oxford, North Carolina[5]

[Footnote 1: _Ibid_, p 74; and Baird, _A Collection_, etc, pp

816-817]

[Footnote 2: Paul C Cae Duncan of North Carolina, said: ”In my boyhood life at ro yman of the Presbyterian Church As such he was received by my father and treated with kindness and consideration, and respected as a ood sense and e Wortham, a lawyer of Granville County, said: ”I have heard him read and explain the Scriptures to lish was reroisms'; his manner was impressive, his explanations clear and concise, and his views, as I then thought and still think, entirely orthodox He was said to have been an acceptable preacher, his ser common sense views and happy illustrations, without any effort at oratory or sensational appeals to the passions of his hearers” See Bassett, _Slavery in NC_, pp 74-75]

[Footnote 3: See Chapter VII]

[Footnote 4: Bassett, _Slavery in North Carolina_, p 74]

[Footnote 5: John S Bassett, Professor of History at Trinity College, North Carolina, learned froht the children of these distinguished families, but ”was received as an equal socially and asked to table by the hborhood” See Bassett, _Slavery in North Carolina_, p 75]

We have no evidence of any such favorable conditions in South Carolina There was notthe revolutionary epoch Regarding education as a matter of concern to persons i since learned to depend on private instruction for the training of their youth Colored schools were not thought of outside of Charleston Yet although South Carolina prohibited the education of the slaves in 1740[1] and seeroes in 1800,[2]

these measures were not considered a direct attack on the instruction of free persons of color Furthernored by sy in fa ht at ho accessible to teachers andthe poor still had the opportunity to make intellectual advanceest of the Public Statute Law of South Carolina_, vol ii, p 243]

[Footnote 2: _Ibid_, p 243]

[Footnote 3: Laws of 1740 and 1800, and Sih not as reactionary as South Carolina, little could be expected of Georgia where slavery had such a firm hold Unfavorable as conditions in that State were, however, they were not intolerable It was still lawful for a slave to learn to read, and free persons of color had the privilege of acquiring any knowledge whatsoever[1] The chief incentive to the education of Negroes in that State ca a sie to plain people, instilled into theirthe revelation of God, all ht to read that book[2]

[Footnote 1: Marbury and Crawford, _Digest of the Laws of the State of Georgia_, p 438]

[Footnote 2: Orr, _Education in the South_]

In the territory known as Louisiana the good treatment of the mixed breeds and the slaves by the French assured for years the privilege to attend school Rev James Flint, of Salem, Massachusetts, received letters fro out conditions around hiions where I live masters allow entire liberty to the slaves to attend public worshi+p, and as far as enerally the case in Louisiana We have,”

said he, ”regularwhere I attend public worshi+p I have in the past years devoted , to the labor of learning them to read I found the the rudi more rapidly than the whites”[1]

[Footnote 1: Flint, _Recollections of the Last Ten Years_, p 345]

Later the probleroes in this section became more difficult The trouble was that contrary to the stipulation in the treaty of purchase that the inhabitants of the territory of Louisiana should be adhts and iislation, subsequent to the transfer of jurisdiction, denied the right of education to a large class of mixed breeds[1] Many of these, thanks to the liberality of the French, had been freed, and constituted an important element of society Not a few of them had educated themselves, accumulated wealth, and ranked hite men of refinement and culture[2]

[Footnote 1: Laws of Louisiana]

[Footnote 2: Alliot, _Collections Historiques_, p 85; and Thwaites, _Early Western Travels_, vol iv, pp 320 and 321; vol xii, p 69; and vol xix, p 126]

Considering the few Negroes found in the West, the interest shown there in their mental uplift was considerable Because of the scarcity of slaves in that section they came into helpful contact with their masters Besides, the Kentucky and Tennessee abolitionists, being er active than those in most slave States, continued to emphasize the education of the blacks as a correlative to emancipation

Furthermore, the Western Baptists, Methodists, and Scotch-Irish Presbyterians early took a stand against slavery, and urged the es for acquiring the knowledge of their duty both to roes were perton there were several well-regulated colored schools

Two institutions for the education of slaves in the West arethese years In October, 1825, there appeared an advertisero slaves with their families to form a com Labor Society”