The Education of the Negro Prior to 1861 Part 11

Charleston, South Carolina, furnished a good example of a center of unusual activity and rapid strides of self-educating urban Negroes.

Driven to the point of doing for themselves, the free people of color of this city organized in 1810 the "Minor Society" to secure to their orphan children the benefits of education.[1] Bishop Payne, who studied later under Thomas Bonneau, attended the school founded by this organization. Other colored schools were doing successful work.

Enjoying these unusual advantages the Negroes of Charleston were early in the nineteenth century ranked by some as economically and intellectually superior to any other such persons in the United States. A large portion of the leading mechanics, fas.h.i.+onable tailors, shoe manufacturers, and mantua-makers were free blacks, who enjoyed "a consideration in the community far more than that enjoyed by any of the colored population in the Northern cities."[2] As such positions required considerable skill and intelligence, these laborers had of necessity acquired a large share of useful knowledge. The favorable circ.u.mstances of the Negroes in certain liberal southern cities like Charleston were the cause of their return from the North to the South, where they often had a better opportunity for mental as well as economic improvement.[3] The return of certain Negroes from Philadelphia to Petersburg, Virginia, during the first decade of the nineteenth century, is a case in evidence.[4]

[Footnote 1: Simmons, _Men of Mark_, p. 1078.]

[Footnote 2: _Niles Register_, vol. xlix., p. 40.]

[Footnote 3: _Notions of the Americans_, p. 26.]

[Footnote 4: Wright, _Views of Society and Manners in America_, p.

73.]

The successful strivings of the race in the District of Columbia furnish us with striking examples of Negroes making educational progress. When two white teachers, Henry Potter and Mrs. Haley, invited black children to study with their white pupils, the colored people gladly availed themselves of this opportunity.[1] Mrs. Maria Billings, the first to establish a real school for Negroes in Georgetown, soon discovered that she had their hearty support. She had pupils from all parts of the District of Columbia, and from as far as Bladensburg, Maryland. The tuition fee in some of these schools was a little high, but many free blacks of the District of Columbia were sufficiently well established to meet these demands. The rapid progress made by the Bell and Browning families during this period was of much encouragement to the ambitious colored people, who were laboring to educate their children.[2]

[Footnote 1: _Special Report of the U.S. Com. of Ed._, 1871, pp. 195 _et seq._]

[Footnote 2: _Special Report of the U.S. Com. of Ed._, 1871, p. 195.]

The city Negroes, however, were learning to do more than merely attend accessible elementary schools. In 1807 George Bell, Nicholas Franklin, and Moses Liverpool, former slaves, built the first colored schoolhouse in the District of Columbia. Just emerging from bondage, these men could not teach themselves, but employed a white man to take charge of the school.[1] It was not a success. Pupils of color thereafter attended the school of Anne Maria Hall, a teacher from Prince George County, Maryland, and those of teachers who instructed white children.[2] The ambitious Negroes of the District of Columbia, however, were not discouraged by the first failure to provide their own educational facilities. The Bell School which had been closed and used as a dwelling, opened again in 1818 under the auspices of an a.s.sociation of free people of color of the city of Was.h.i.+ngton called the "Resolute Beneficial Society." The school was declared open then "for the reception of free people of color and others that ladies and gentlemen may think proper to send to be instructed in reading, writing, arithmetic, English grammar, or other branches of education apposite to their capacities, by steady, active and experienced teachers, whose attention is wholly devoted to the purpose described."

The founders presumed that free colored families would embrace the advantages thus presented to them either by subscription to the funds of the Society or by sending their children to the school. Since the improvement of the intellect and the morals of the colored youth were the objects of the inst.i.tution, the patronage of benevolent ladies and gentlemen was solicited. They declared, too, that "to avoid disagreeable occurrences no writing was to be done by the teacher for a slave, neither directly nor indirectly to serve the purpose of a slave on any account whatever."[3] This school was continued until 1822 under Mr. Pierpont, of Ma.s.sachusetts, a relative of the poet.

He was succeeded two years later by John Adams, a shoemaker, who was known as the first Negro to teach in the District of Columbia.[4]

[Footnote 1: _Ibid._, 196.]

[Footnote 2: _Ibid._, 197.]

[Footnote 3: _Daily National Intelligencer_, August 29, 1818.]

[Footnote 4: _Special Report of the U.S. Com. of Ed._, 1871, p. 198.]

Of equal importance was the colored seminary established by Henry Smothers, a pupil of Mrs. Billings. Like her, he taught first in Georgetown. He began his advanced work near the Treasury building, having an attendance of probably one hundred and fifty pupils, generally paying tuition. The fee, however, was not compulsory.

Smothers taught for about two years, and then was succeeded by John Prout, a colored man of rare talents, who later did much in opposition to the scheme of transporting Negroes to Africa before they had the benefits of education.[1] The school was then called the "Columbian Inst.i.tute." Prout was later a.s.sisted by Mrs. Anne Maria Hall.[2]

[Footnote 1: _Ibid._, 1871, p. 199.]

[Footnote 2: Other schools of importance were springing up from year to year. As early as 1824 Mrs. Mary Wall, a member of the Society of Friends, had opened a school for Negroes and received so many applications that many had to be refused. From this school came many well-prepared colored men, among whom were James Wormley and John Thomas Johnson. Another school was established by Thomas Tabbs, who received "a polished education from the distinguished Maryland family to which he belonged." Mr. Tabbs came to Was.h.i.+ngton before the War of 1812 and began teaching those who came to him when he had a schoolhouse, and when he had none he went from house to house, stopping even under the trees to teach wherever he found pupils who were interested. See _Special Report of the U.S. Com. of Ed._, 1871, pp. 212, 213, and 214.]

Of this self-educative work of Negroes some of the best was accomplished by colored women. With the a.s.sistance of Father Vanlomen, the benevolent priest then in charge of the Holy Trinity Church, Maria Becraft, the most capable colored woman in the District of Columbia at that time, established there the first seminary for the education of colored girls. She had begun to teach in a less desirable section, but impressed with the unusual beauty and strong character of this girl, Father Vanlomen had her school transferred to a larger building on Fayette Street where she taught until 1831. She then turned over her seminary to girls she had trained, and became a teacher in a convent at Baltimore as a Sister of Providence.[1] Other good results were obtained by Louisa Parke Costin, a member of one of the oldest colored families in the District of Columbia. Desiring to diffuse the knowledge she acquired from white teachers in the early mixed schools of the District, she decided to teach. She opened her school just about the time that Henry Smothers was making his reputation as an educator. She died in 1831, after years of successful work had crowned her efforts. Her task was then taken up by her sister, Martha, who had been trained in the Convent Seminary of Baltimore.[2]

[Footnote 1: _Ibid._, p. 204.]

[Footnote 2: _Special Report of the U.S. Com. of Ed._, 1871, p. 203.]

Equally helpful was the work of Arabella Jones. Educated at the St.

Frances Academy at Baltimore, she was well grounded in the English branches and fluent in French. She taught on the "Island," calling her school "The St. Agnes Academy."[1] Another worker of this cla.s.s was Mary Wormley, once a student in the Colored Female Seminary of Philadelphia under Sarah Dougla.s.s. This lady began teaching about 1830, getting some a.s.sistance from Mr. Calvert, an Englishman.[2] The inst.i.tution pa.s.sed later into the hands of Thomas Lee, during the inc.u.mbency of whom the school was closed by the "Snow Riot." This was an attempt on the part of the white people to get rid of the progressive Negroes of the District of Columbia. Their excuse for such drastic action was that Benjamin Snow, a colored man running a restaurant in the city, had made unbecoming remarks about the wives of the white mechanics.[3] John F. Cook, one of the most influential educators produced in the District of Columbia, was driven out of the city by this mob. He then taught at Lancaster, Pa.

[Footnote 1: _Ibid._, p. 211.]

[Footnote 2: _Ibid._, p. 211.]

[Footnote 3: _Special Report of the U.S. Com. of Ed._, p. 201.]

While the colored schools of the District of Columbia suffered as a result of this disturbance, the Negroes then in charge of them were too ambitious, too well-educated to discontinue their work. The situation, however, was in no sense encouraging. With the exception of the churches of the Catholics and Quakers who vied with each other in maintaining a benevolent att.i.tude toward the education of the colored people,[1] the churches of the District of Columbia, in the Sabbath schools of which Negroes once sat in the same seats with white persons, were on account of this riot closed to the darker race.[2]

This expulsion however, was not an unmixed evil, for the colored people themselves thereafter established and directed a larger number of inst.i.tutions of learning.[3]

[Footnote 1: The Catholics admitted the colored people to their churches on equal footing with others when they were driven to the galleries of the Protestant churches. Furthermore, they continued to admit them to their parochial schools. The Sisters of Georgetown trained colored girls, and the parochial school of the Aloysius Church at one time had as many as two hundred and fifty pupils of color. Many of the first colored teachers of the District of Columbia obtained their education in these schools. See _Special Report of U.S. Com. of Ed._, 1871, p. 218 _et. seq._]

[Footnote 2: _Sp. Report_, etc. 187, pp. 217, 218, 219, 220, 221.]

[Footnote 3: _Ibid._, pp. 220-222.]

The colored schools of the District of Columbia soon resumed their growth recovering most of the ground they had lost and exhibiting evidences of more systematic work. These schools ceased to be elementary cla.s.ses, offering merely courses in reading and writing, but developed into inst.i.tutions of higher grade supplied with competent teachers. Among other useful schools then flouris.h.i.+ng in this vicinity were those of Alfred H. Parry, Nancy Grant, Benjamin McCoy, John Thomas Johnson, James Enoch Ambush, and Dr. John H.

Fleet.[1] John F. Cook returned from Pennsylvania and reopened his seminary.[2] About this time there flourished a school established by Fannie Hampton. After her death the work was carried on by Margaret Thompson until 1846. She then married Charles Middleton and became his a.s.sistant teacher. He was a free Negro who had been educated in Savannah, Georgia, while attending school with white and colored children. He founded a successful school about the time that Fleet and Johnson[3] retired. Middleton's school, however, owes its importance to the fact that it was connected with the movement for free colored public schools started by Jesse E. Dow, an official of the city, and supported by Rev. Doctor Wayman, then pastor of the Bethel Church.[4] Other colaborers with these teachers were Alexander Cornish, Richard Stokes, and Margaret Hill.[5]

[Footnote 1: _Special Report of the U.S. Com. of Ed._, 1871, pp. 212, 213, and 283.]

[Footnote 2: _Ibid._, p. 200.]

[Footnote 3: Compelled to leave Was.h.i.+ngton in 1838 because of the persecution of free persons of color, Johnson stopped in Pittsburg where he entered a compet.i.tive teacher examination with two white aspirants and won the coveted position. He taught in Pittsburg several years, worked on the Mississippi a while, returned later to Was.h.i.+ngton, and in 1843 constructed a building in which he opened another school. It was attended by from 150 to 200 students, most of whom belonged to the most prominent colored families of the District of Columbia. See _Special Report of the U.S. Com. of Ed._, 1871, p.

214.]

[Footnote 4: _Ibid._, p. 215.]

[Footnote 5: _Ibid._, pp. 214-215.]

Then came another effort on a large scale. This was the school of Alexander Hays, an emanc.i.p.ated slave of the Fowler family of Maryland.

Hays succeeded his wife as a teacher. He soon had the support of such prominent men as Rev. Doctor Sampson, William Winston Seaton and R.S.

c.o.xe. Joseph T. and Thomas H. Mason and Mr. and Mrs. Fletcher were Hays's contemporaries. The last two were teachers from England.

On account of the feeling then developing against white persons instructing Negroes, these philanthropists saw their schoolhouses burned, themselves expelled from the white churches, and finally driven from the city in 1858.[1] Other white men and women were teaching colored children during these years. The most prominent of these were Thomas Tabbs, an erratic philanthropist, Mr. Nutall, an Englishman; Mr. Talbot, a successful tutor stationed near the present site of the Franklin School; and Mrs. George Ford, a Virginian, conducting a school on New Jersey Avenue between K and L Streets.[2]

The efforts of Miss Myrtilla Miner, their contemporary, will be mentioned elsewhere.[3]

[Footnote 1: Besides the cla.s.ses taught by these workers there was the Eliza Ann Cook private school; Miss Was.h.i.+ngton's school; a select primary school; a free Catholic school maintained by the St. Vincent de Paul Society, an a.s.sociation of colored Catholics in connection with St. Matthew's Church. This inst.i.tution was organized by the benevolent Father Walter at the Smothers School. Then there were teachers like Elizabeth Smith, Isabella Briscoe, Charlotte Beams, James Shorter, Charlotte Gordon, and David Brown. Furthermore, various churches, parochial, and Sunday-schools were then sharing the burden of educating the Negro population of the District of Columbia. See _Special Report of the U.S. Com. of Ed._, 1871, pp. 214, 215, 216, 217, 218 _et seq._]

[Footnote 2: _Ibid._, p. 214.]

[Footnote 3: O'Connor, Myrtilla Miner, p. 80.]

The Negroes of Baltimore were almost as self-educating as those of the District of Columbia. The coming of the refugees and French Fathers from Santo Domingo to Baltimore to escape the revolution[1] marked an epoch in the intellectual progress of the colored people of that city.

Thereafter their intellectual cla.s.s had access to an increasing black population, anxious to be enlightened. Given this better working basis, they secured from the ranks of the Catholics additional catechists and teachers to give a larger number of illiterates the fundamentals of education. Their untiring co-worker in furnis.h.i.+ng these facilities, was the Most Reverend Ambrose Marechal, Archbishop of Baltimore from 1817 to 1828.[2] These schools were such an improvement over those formerly opened to Negroes that colored youths of other towns and cities thereafter came to Baltimore for higher training.[3]

[Footnote 1: Drewery, _Slave Insurrections in Virginia_, p. 121.]

[Footnote 2: _Special Report of the U.S. Com. of Ed._, 1871, p. 205.]

[Footnote 3: _Ibid._, p. 205.]

The coming of these refugees to Baltimore had a direct bearing on the education of colored girls. Their condition excited the sympathy of the immigrating colored women. These ladies had been educated both in the Island of Santo Domingo and in Paris. At once interested in the uplift of this s.e.x, they soon const.i.tuted the nucleus of the society that finally formed the St. Frances Academy for girls in connection with the Oblate Sisters of Providence Convent in Baltimore, June 5, 1829.[1] This step was sanctioned by the Reverend James Whitefield, the successor of Archbishop Marechal, and was later approved by the Holy See. The inst.i.tution was located on Richmond Street in a building which on account of the rapid growth of the school soon gave way to larger quarters. The aim of the inst.i.tution was to train girls, all of whom "would become mothers or household servants, in such solid virtues and religious and moral principles as modesty, honesty, and integrity."[2] To reach this end they endeavored to supply the school with cultivated and capable teachers. Students were offered courses in all the branches of "refined and useful education, including all that is regularly taught in well regulated female seminaries."[3] This school was so well maintained that it survived all reactionary attacks and became a center of enlightenment for colored women.