Freedom’s Journal Reports a Lynching

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Note: you may boycott a director of a movie, but you cannot easily boycott a history as painful or as cruel as a certain people have endured for centuries.

Tuscaloosa, Alabama, June 20, 1827

Horrid Occurance – Some time during the last week one of those outrageous transactions – and we really think, disgraceful to the character of civilized man, took place near the north east boundary line of Perry, adjoining Bibb and Autanga counties. The circumstances we are informed by a gentleman from that county are – That a Mr. McNeily having lost some clothing or some other property, of no great value, the slave of a neighboring planter was charged with the theft. McNeily in company with his brother, found the Negro driving his master’s wagon, they seized him, and either did or were about to chastise him, when the Negro stabbed McNeily so that he died in an hour afterwards; the Negro was taken before a Justice of the Peace, who after serious deliberation, waived his authority – perhaps through fear, as the crowd of persons from the above counties had collected to the number of seventy or eighty, near Mr. People’s (the justice) house. He acted as President of the mob, and put the vote, when it was decided he should be immediately executed by being burnt to death– then the sable culprit was led to a tree and tied to it, and a large quantity of pine knots collected and placed around him, and the fatal torch was applied to the pile, even against the remonstances of several gentlemen who were present; and the miserable being was in a short time consumed to ashes. An inquest was held over the remains and the Sherriff of Perry county, with a company of about twenty men, repaired to the neighborhood where this barbarous act took place, to secure those concerned, but with what success we have not heard, but we hope he will succeed in bringing the perpetrators of so highhanded a measure to account to their country for their conduct in this affair. This is the second Negro who has been thus put to death, without Judge or Jury in that county.

The following is from The Negro Heritage Library: The Winding Road to Freedom, Educational Heritage, Inc. (1965)

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Alain Locke: Our Little Renaissance

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Now that the time has come for some sort of critical appraisal, what of our much-heralded Negro Renaissance? Pathetically pale, thinks Mr. Mencken, like a cradle in the sunlight. It has kindled no great art; we would do well to page a black Luther and call up the Reformation. Fairly successful, considering the fog and soot of the American atmosphere, and still full of promise – so ‘it seems” to Mr. Heywood Broun. I wonder what Mr. Pater would say. He might be even more sceptical, though with the scepticism of suspended judgment, I should think; but one mistake he would never make – that of confusing the spirit with the vehicle, of confounding the artistic quality which Negro life is contributing with the Negro artist. Negro artists are just the by-products of the Negro Renaissance; its main accomplishment will be to infuse a new essence into the general stream of culture. The Negro Renaissance must be an integral phase of contemporary American art and literature; more and more we must divorce it in our minds from propaganda and politics. Otherwise, why call it a renaissance? We are back-sliding I think, into the old swamp of the Negro problem to be discussing, as we have been of late, how many Negro artists are first-rate and second-rate, and how many feet of the book-shelf of leather-bound classics their works to date should occupy. According to that Hoyle, the Grand Renaissance should have stopped in the Alps and ought to have effected t he unification of Italy instead of the revival of Humanism.
To claim the material that Negro life and idiom have contributed to American art through the medium of the white artists may seem at first unfair and ungracious; may even be open to the imputation of trying to bolster up with reenforcements a ‘wavering thin line of talent” But what is the issue – sociology or art – a quality of spirit or complexions? The artists in question themselves are gracious enough, both in making their acknowledgments to the folk spirit, and in asserting the indivisible unity of the subject-matter. Only recently, confirming her adaptation of Negro material as her special field, Mrs. Peterkin has said: “I shall never write of white people – to me their lives are not so colorful. If the South is going to write, what is it they are going to write about – the Negro, of course.” Still more recently, the distinguished author of Porgy applauds shifting the stress from the Negro writer to the “the Negro race as a subject for art” and approves of “lifting the material to the plane of pure art” and of making available to the American artist, white or Negro, “as native subject-matter.” And if there is any meaning to the term universal which we so blithely and tritely use in connection with art, it must be this. There is no other alternative on the plane of art. Indeed, if conditions in the South were more conductive to the development of Negro culture without transplanting, the self-expression of the “New Negro” would spring up just as one branch of the new literature of the South, and as one additional phase of its cultural reawakening. The common bond of soil and that natural provincialism would be a sounder basis for development than the somewhat expatriated position of the younger school of Negro writers. And if I were asked to name one factor for the anemic and rhetorical quality of so much Negro expression up to the present, I would cite not the unproved capacities of our authors but from the pathetic exile of the Negro writer from his best material, the fact that he cannot yet get cultural breathing space on his own soil. That is at least one reason for the disabilities of the Negro writer in handling his own materials with vivid and intimate mastery.
More and more the younger writers and artists are trekking back to their root-sources, however. Overt propaganda now is as exceptional as it used to be typical. The acceptance of race is steadily becoming less rhetorical, and more instinctively taken for granted. There was a time when the only way out of sentimental partisanship was through a stridently self-conscious realism. That attitude stripped the spiritual bloom from the work of the Negro writer; gave him a studied and self-conscious detachment. It was only yesterday that we had to preach objectivity to the race artist to cure the pathetic fallacies of bathos and didactic approach. We are just beginning perhaps to shake off the artifices of that relatively early stage; so to speak the Umbrian stiffness is still upon us and the Florentine ease and urbanity looms just ahead. It is a fiction that the black man has until recently been naïve: in American life he has been painfully self-conscious for generations – and is only now beginning to recapture the naiveté he once originally had. The situation is well put in the stanza of Mae Cowdery’s poem – “Goal”

I must shatter the wall
Of darkness that rises
From gleaming day
And seeks to hide the sun.
I will turn this wall of
Darkness (that is night)
Into a thing of beauty.

I will take from the hearts
Of black men –
Prayers their lips
Are ‘fraid to utter,
And turn their coarseness
Into a beauty of the jungle
Whence they came.

So in the development of the materials of Negro life, each group of artists has a provincialism to outgrow; in the one case narrowness of vision, in the other, limiting fetters of style. If then it is really a renaissance – and I firmly believe it is, we are still in the hill-town stage, and the mellowness of maturity has not yet come upon us. It is not to escape criticism that we hold it thus; but for the sake of a fair comparison. The Negro Renaissance is not ten years old; its earliest harbingers cannot be traced back of the beginning of the century; its representative products to date are not only the work of the last three or four years, but the work of men still in their twenties so far as the producing artists are concerned. Need we then be censured for turning our adjective into an affectionate diminutive and for choosing, at least for the present to call it hopefully “our little renaissance”?

Taken from ‘The Negro Heritage Library’, Negro Heritage READER for Young People – Edited by Alfred E. Cain, Published by Noel N. Marder. (1965) Educational Heritage Inc., Yonkers.

“Felix” of Massachusetts Protests Enslavement

“Felix” of Massachusetts Protests Enslavement
January 6, 1773
Boston, Massachusetts

“A slave invokes the principles of “liberty” abroad in the Colonies”

Province of the Massachusetts Bay To His Excellency Thomas Hutchinson, Esq; Governor: To The Honorable His Majesty’s Council, and To the Honorable House of Representatives in General Court assembled at Boston, the 6th Day of January, 1773.

The humble PETITION of many slaves, living in the town of Boston, and other Towns in the Province is this namely

That your Excellency and Honors, and the Honorable the Representatives would be pleased to take their unhappy State and Condition under your wise and just Consideration.

We desire to bless God, who loves Mankind, who sent his Son to die for their Salvation, and who is no respecter of Persons; that he hath lately put it into the Hearts of Multitudes on both Sides of the Water, to bear our Burthens, some of whom……Men of great Note and influence….have pleaded our Cause with Arguments which we hope will have their weight with this Honorable Court.

We presume not to dictate to your Excellency and Honors, being willing to rest our Cause on your Humanity and Justice; yet would beg Leave to say a Word or two on the Subject.

Although some of the Negroes are vicious, (who doubtless may be punished and restrained by the same Laws which are in Force against other of the King’s Subjects) there are many others of a quite different Character, and who, if made free, would soon be able as well as willing to bear a Part in the Public Charges; many of them of good natural Parts, are discreet, sober, honest, and industrious; and may it not be said of many, that they are virtuous and religious, although their Condition is in itself so unfriendly to Religion, and every moral Virtue except Patience. How many of that Number have there been, and now are in this Province, who have had every Day of their Lives embittered with this most intolerable Reflection, That, let their Behavior be what it will, neither they, nor their Children to all Generations, shall ever be able to do, or to possess and enjoy any Thing, no, not even Life itself, but in a Manner as the Beasts that perish.

We have no Property! We have no Wives! No Children! We have no City! No Country! But we have a Father in Heaven, and we are determined…..as far as our degraded contemptuous Life will admit, to keep all his Commandments: Especially will we be obedient to our Masters, so long as God in his sovereign Providence shall suffer us to be holden in Bondage.

It would be impudent, if not presumptuous in us, to suggest to your Excellency and Honors any Law or Laws proper to be made, in relation to our unhappy State, which, although our greatest Unhappiness, is not our Fault; and this gives us great Encouragement to pray and hope for such Relief as is consistent with your Wisdom, Justice, and Goodness.

We think Ourselves very happy, that we may thus address the Great and General Court of this Province…..the best Judge, under God, of what is wise, just and good.

We humbly beg Leave to add but this one Thing more: We pray for such Relief only, which by no Possibility can ever be productive of the least Wrong or Injury to our Masters, but to us will be as Life from the dead.

Signed,
FELIX

Article taken from The Negro Heritage Library: The Winding Road to Freedom (1965)
A Documentary Survey of Negro Experiences in America
Edited by Alfred E. Cain

Note: all articles are typed verbatim – exactly as printed in the book.

The Germantown Quakers’ Anti-Slavery Resolution

The Germantown Quakers’ Anti-Slavery Resolution
February 18, 1688
Germantown, Pennsylvania

Earliest account of religious distaste for slavery

These are the reasons why we are against the traffic of men-body, as followed: is there any that would be done or handled at this manner? viz., to be sold or made a slave for all the time of his life? How fearful and faint-hearted are many at sea, when they see a strange vessel, being afraid it should be a Turk, and they should be taken, and sold for slaves into Turkey. Now, what is this better done, than Turks do? Yea, rather it is worse for them, which say they are Christians: for we hear that the most part of such negers are brought hither against their will and consent, and that many are stolen. Now, though they are black, we cannot conceive there is more liberty to have them slaves, as it is to have other white ones. There is a saying, that we should do to all men like as we will be done to ourselves: making no difference of what generation, descent, or colour they are. And those who steal or rob men, and those who buy or purchase them, are they not all alike? Here is liberty of conscience, which is right and reasonable; here ought to be likewise liberty of the body, except of evildoers, which is another case. But to bring men hither, or to rob and sell them against their will, we stand against. In Europe there are many oppressed for conscience-sake; and here there are those oppressed which are of a black colour. And we know that men must not commit adultery – some do commit adultery in others, separating wives from their husbands, and giving them to others: and some sell the children of these poor creatures to other men. Ah! do consider well this thing, you who do it, if you would be done at this manner – and if it is done according to Christanity!

This makes an ill report in all those countries of Europe, where they hear…..that the Quakers do here handel men as they handel there the cattle. And for that reason some have no mind or inclination to come hither. And who shall maintain this your cause, or plead for it? Truly, we cannot do so, except you shall inform us better hereof, viz.: that Christians have liberty to practice these things. Pray, what thing in the world can be done worse towards us, than if men should rob or steal us away, and sell us for slaves to strange countries: separating husbands from their wives and children…..therefore, we contradict, and are against this traffic of men-body. And we who profess that it is not lawful to steal, must, likewise, avoid to purchase such things as are stolen, but rather help to stop this robbing and stealing, if possible. And such men ought to be delivered out of the hands of the robbers, and set free as in Europe. Then it is Pennsylvania to have a good report, instead, it hath now a bad one, for this sake, in other countries; Especially whereas the Europeans are desirous to know in what manner the Quakers do rule in their province; and most of them do look upon us with an envious eye. But if this is done well, what shall we say is done evil?

If once these slaves (which they say are so wicked and stubborn men,) should join themselves – fight for their freedom, and handel their masters and mistresses, as they did handel them before; will these masters and mistresses take the sword at hand and war against these poor slaves, like, as we are able to believe, some will not refuse to do? Or, have these poor negers not as much right to fight for their freedom, as you have to keep them slaves?

Now consider well this thing, if it is good or bad. And in case you find it to be good to handel these blacks in that manner, we desire and require you hereby lovingly, that you may inform us herein, which at this time never was done, viz., that Christians have such a liberty to do so. To the end we shall be satisfied on this point, and satisfy likewise our good friends and acquaintances in our native country, to whom it is a terror, or fearful things, that men should be handelled so in Pennsylvania.

This is from our meeting at Germantown, held ye 18th of the 2d month, 1688.……

Garret Henderich,
Derick op de Graeff,
Francis Daniel Pastorious,
Abram op de Graeff.

Article taken from The Negro Heritage Library: The Winding Road to Freedom (1965)
A Documentary Survey of Negro Experiences in America
Edited by Alfred E. Cain

Note: all articles are typed verbatim – exactly as printed in the book.

The Quock Walker Case

The Quock Walker Case
1783 Massachusetts

Commonwealth Supreme Court holds slavery unconstitutional

…….As to the doctrine of slavery and the right of Christians to hold Africans in perpetual servitude, and sell and treat them as we do our horses and cattle, that (it is true) has been heretofore countenanced by the Province Laws formerly, but nowhere is it expressly enacted or established. It has been a usage – a usage which took its origin from the practice of some of the European nations, and the regulations of British government respecting the then Colonies, for the benefit of trade and wealth. But whatever sentiments have formerly prevailed in this particular or slid in upon us by the example of others, a different idea has taken place with the people of America, more favorable to the natural rights of mankind, and to that natural, innate desire of Liberty, which with Heaven (without regard to color, complexion, or shape of noses – features) has inspired all the human race. And upon this ground our Constitution of Government, by which the people of this Commonwealth have solemnly bound themselves, sets out with declaring that all men are born free and equal – and that every subject is entitled to liberty, and to have it guarded by the laws, as well as life and property – and in short is totally repugnant to the idea of being born slaves. This being the case, I think the idea of slavery is inconsistent with our own conduct and Constitution…….

Article taken from The Negro Heritage Library: The Winding Road to Freedom (1965)
A Documentary Survey of Negro Experiences in America
Edited by Alfred E. Cain

Note: all articles are typed verbatim – exactly as printed in the book.

The Sentencing of Mrs. Douglass for Teaching Negro Children to Read

The Sentencing of Mrs. Douglass for Teaching Negro Children to Read
1853 Norfolk, Virginia

Judge Baker awards maximum punishment to foster respect for Virginia slave code

….Upon an indictment found against you for assembling with negroes to instruct them to read and write, and for associating with them in an unlawful assembly, you were found guilty, and a mere nominal fine imposed……The Court is not called on to vindicate the policy of the law in question, for so long as it remains upon the statute book, and unrepealed, public and private justice and morality require that it should be respected and sustained. There are persons, I believe, in our community, opposed to the policy of the law in question. They profess to believe that universal intellectual culture is necessary to religious instruction and education, and that such culture is suitable to a state of slavery; and there can be no misapprehension as to your opinion on the subject, judging from the indiscreet freedom with which you spoke of your regard of the colored race in general. Such opinions in the present state of our society I regard as manifestly mischievous. It is not true that our slaves cannot be taught religious and moral duty, without being able to read the Bible and use the pen……

A valuable report of document recently published in the city of New York by the Southern Aid Society sets forth many valuable and important truths upon the condition of the Southern slaves, and the utility of moral and religious instruction, apart from a knowledge of books. I recommend the careful perusal of it all whose opinions concur with your own. It shows that a system of catechetical instruction, with a clear and simple exposition of Scripture, has been employed with gratifying success; that the slaves of the South are peculiarly susceptible of good religious influences. Their mere residence among a Christian people has wrought a great and happy change in their condition: they have been raised from the night of heathenism to the light of Christianity, and thousands of them have been brought to a saving knowledge of the Gospel.

Of the one hundred millions of the negro race, there cannot be found another so large a body as the three millions of slaves in the United States, at once so intelligent, so inclined to the Gospel, and so blessed by the elevating influence of civilization and Christianity. Occasional instances of cruelty and oppression, it is true, may sometimes occur, and probably will ever continue to take place under any system of laws; but this is not confined to wrongs committed upon the negro; wrongs are committed and cruelty practiced in a like degree by the lawless white man upon his own color; and while the negroes of our own town and State are known to be surrounded by most of the substantial comforts of life, and invited by precept and example to participate in proper, moral and religious duties, it argues, it seems to me, a sickly sensibility towards them to say their persons, and feelings, and interests are not sufficiently respected by our laws,……

…….The first legislative provision upon this subject was introduced in the year 1831, immediately succeeding the bloody scenes of the memorable Southampton insurrection; and that law being not found sufficiently penal to check the wrongs complained of, was reenacted with additional penalties in the year of 1848, which last mentioned act, after several years’ trial and experience, has been re-affirmed by adoption, and incorporated into our present code. After these several and repeated recognitions of the wisdom and propriety of the said act, it may well be said that bold and open opposition to it is a matter not to be slightly regarded…….

There have been no occasion for such enactments in Virginia, or elsewhere, on the subject of negro education, but as a manner of self-defense against the schemes of Northern incendiaries, and the outcry against holding our slaves in bondage. Many now living remember how, and when, and why the anti-slavery fury began, and by what means its manifestations were made public. Our mails were clogged with abolition pamphlets and inflammatory documents, to be distributed among our Southern negroes to induce them to cut our throats….These, however, were not the only means resorted to by the Northern fanatics to stir up insubordination among our slaves. They scattered far and near pocket handkerchiefs, and other similar articles, with frightful engravings, and printed over with anti-slavery nonsense, with the view to work upon the feeling and ignorance of our negroes…..Under such circumstances there was but one measure of protection for the South, and that was adopted.

….In vindication of the policy and justness of our laws, which every individual should be taught to respect, the judgment of the Court is, in addition to the proper fine and costs, that you be imprisoned for the period of one month…….

Blog Host Note: The 1831 Southampton insurrection the judge is referring to? Clicking on this link will explain fully why this slave code was enacted.

Article taken from The Negro Heritage Library: The Winding Road to Freedom (1965)
A Documentary Survey of Negro Experiences in America
Edited by Alfred E. Cain

Note: all articles are typed verbatim – exactly as printed in the book.