History of the Negro Race in America From 1619 to 1880. Vol 1: Negroes as Slaves, as Soldiers, and as Citizens E-Book
George Washington Williams
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- Herausgeber: Krill Press
- Kategorie: Geisteswissenschaft
- Sprache: Englisch
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Veröffentlichungsjahr: 2016
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HISTORY OF THE NEGRO RACE IN AMERICA FROM 1619 TO 1880. VOL 1: NEGROES AS SLAVES, AS SOLDIERS, AND AS CITIZENS
George Washington Williams
FIREWORK PRESS
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TABLE OF CONTENTS
PREFACE.
CHAPTER I.: THE UNITY OF MANKIND.
FOOTNOTES:
CHAPTER II.: THE NEGRO IN THE LIGHT OF PHILOLOGY, ETHNOLOGY, AND EGYPTOLOGY.
FOOTNOTES:
CHAPTER III.: PRIMITIVE NEGRO CIVILIZATION.
FOOTNOTES:
CHAPTER IV.: NEGRO KINGDOMS OF AFRICA.
FOOTNOTES:
CHAPTER V.: THE ASHANTEE EMPIRE.
FOOTNOTES:
CHAPTER VI.: THE NEGRO TYPE.
FOOTNOTES:
CHAPTER VII.: AFRICAN IDIOSYNCRASIES.
FOOTNOTES:
CHAPTER VIII.: LANGUAGES, LITERATURE, AND RELIGION.
FOOTNOTES:
CHAPTER IX.: SIERRA LEONE.
FOOTNOTES:
CHAPTER X.: THE REPUBLIC OF LIBERIA.
FOOTNOTES:
CHAPTER XI.: RÉSUMÉ.
FOOTNOTES:
Part II.
CHAPTER XII.: THE COLONY OF VIRGINIA.: 1619-1775.
FOOTNOTES:
CHAPTER XIII.: THE COLONY OF NEW YORK.: 1628-1775.
FOOTNOTES:
CHAPTER XIV.: THE COLONY OF MASSACHUSETTS.: 1633-1775.
FOOTNOTES:
CHAPTER XV.: THE COLONY OF MASSACHUSETTS,—CONTINUED.: 1633-1775.
FOOTNOTES:
CHAPTER XVI.: THE COLONY OF MARYLAND.: 1634-1775.
FOOTNOTES:
CHAPTER XVII.: THE COLONY OF DELAWARE.: 1636-1775.
FOOTNOTES:
CHAPTER XVIII.: THE COLONY OF CONNECTICUT.: 1646-1775.
FOOTNOTES:
CHAPTER XIX.: THE COLONY OF RHODE ISLAND.: 1647-1775.
FOOTNOTES:
CHAPTER XX.: THE COLONY OF NEW JERSEY.: 1664-1775.
FOOTNOTES:
CHAPTER XXI.: THE COLONY OF SOUTH CAROLINA.: 1665-1775.
FOOTNOTES:
CHAPTER XXII.: THE COLONY OF NORTH CAROLINA.: 1669-1775.
FOOTNOTES:
CHAPTER XXIII.: THE COLONY OF NEW HAMPSHIRE.: 1679-1775.
FOOTNOTES:
CHAPTER XXIV.: THE COLONY OF PENNSYLVANIA.: 1681-1775.
FOOTNOTES:
CHAPTER XXV.: THE COLONY OF GEORGIA.: 1732-1775.
FOOTNOTES:
Part III.
CHAPTER XXVI.: MILITARY EMPLOYMENT OF NEGROES.: 1775-1780.
FOOTNOTES:
CHAPTER XXVII.: NEGROES AS SOLDIERS.: 1775-1783.
FOOTNOTES:
CHAPTER XXVIII.: LEGAL STATUS OF THE NEGRO DURING THE REVOLUTION.: 1775-1783.
FOOTNOTES:
CHAPTER XXIX.: THE NEGRO INTELLECT.—BANNEKER THE ASTRONOMER.[611].— FULLER THE MATHEMATICIAN.—DERHAM THE PHYSICIAN.
FOOTNOTES:
CHAPTER XXX.: SLAVERY DURING THE REVOLUTION.: 1775-1783.
FOOTNOTES:
CHAPTER XXXI.: SLAVERY AS A POLITICAL AND LEGAL PROBLEM.: 1775-1800.
FOOTNOTES:
FOOTNOTES:
FOOTNOTES:
FOOTNOTES:
FOOTNOTES:
FOOTNOTES:
FOOTNOTES:
FOOTNOTES:
Part II: SLAVERY IN THE COLONIES.
FOOTNOTES:
History of the Negro Race in America From 1619 to 1880. Vol 1: Negroes as Slaves, as Soldiers, and as Citizens
By
George Washington Williams
History of the Negro Race in America From 1619 to 1880. Vol 1: Negroes as Slaves, as Soldiers, and as Citizens
Published by Firework Press
New York City, NY
First published circa 1891
Copyright © Firework Press, 2015
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Except in the United States of America, this book is sold subject to the condition that it shall not, by way of trade or otherwise, be lent, re-sold, hired out, or otherwise circulated without the publisher’s prior consent in any form of binding or cover other than that in which it is published and without a similar condition including this condition being imposed on the subsequent purchaser.
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PREFACE.
I WAS REQUESTED TO DELIVER an oration on the Fourth of July, 1876, at Avondale, O. It being the one-hundredth birthday of the American Republic, I determined to prepare an oration on the American Negro. I at once began an investigation of the records of the nation to secure material for the oration. I was surprised and delighted to find that the historical memorials of the Negro were so abundant, and so creditable to him. I pronounced my oration on the Fourth of July, 1876; and the warm and generous manner in which it was received, both by those who listened to it and by others who subsequently read it in pamphlet form, encouraged me to devote what leisure time I might have to a further study of the subject.
I found that the library of the Historical and Philosophical Society of Ohio, and the great Americana of Mr. Robert Clarke containing about eight thousand titles, both in Cincinnati, offered peculiar advantages to a student of American history. For two years I spent what time I could spare from professional cares in studying the whole problem of the African slave-trade; the founding of the British colonies in North America; the slave problem in the colonies; the rupture between the colonies and the British Government; the war of the Revolution; the political structure of the Continental government and Confederation; the slavery question in local and national legislation; and then traced the slavery and anti-slavery question down to the Rebellion. I became convinced that a history of the Colored people in America was required, because of the ample historically trustworthy material at hand; because the Colored people themselves had been the most vexatious problem in North America, from the time of its discovery down to the present day; because that in every attempt upon the life of the nation, whether by foes from without or within, the Colored people had always displayed a matchless patriotism and an incomparable heroism in the cause of Americans; and because such a history would give the world more correct ideas of the Colored people, and incite the latter to greater effort in the struggle of citizenship and manhood. The single reason that there was no history of the Negro race would have been a sufficient reason for writing one.
The labor incident upon the several public positions held by me precluded an earlier completion of this task; and, finding it absolutely impossible to write while discharging public duties or practising law, I retired from the public service several years ago, and since that time have devoted all my energies to this work. It is now nearly seven years since I began this wonderful task.
I have been possessed of a painful sense of the vastness of my work from first to last. I regret that for the sake of pressing the work into a single volume, favorable to a speedy sale,—at the sacrifice of the record of a most remarkable people,—I found my heart unwilling, and my best judgment protesting.
In the preparation of this work I have consulted over twelve thousand volumes,—about one thousand of which are referred to in the footnotes,—and thousands of pamphlets.
After wide and careful reading, extending through three years, I conceived the present plan of this history. I divided it into nine parts. Two thoughts led me to prepare the chapters under the head of PRELIMINARY CONSIDERATIONS. First, The defenders of slavery and the traducers of the Negro built their pro-slavery arguments upon biblical ethnology and the curse of Canaan. I am alive to the fact, that, while I am a believer in the Holy Bible, it is not the best authority on ethnology. As far as it goes, it is agreeable to my head and heart. Whatever science has added I have gladly appropriated. I make no claim, however, to be a specialist. While the curse of Canaan is no longer a question of debate, yet nevertheless the folly of the obsolete theory should be thoroughly understood by the young men of the Negro race who, though voting now, were not born when Sumter was fired upon. Second, A growing desire among the enlightened Negroes in America to learn all that is possible from research concerning the antiquity of the race,—Africa, its inhabitants, and the development of the Negro governments of Sierra Leone and Liberia, led me to furnish something to meet a felt need. If the Negro slave desired his native land before the Rebellion, will not the free, intelligent, and reflective American Negro turn to Africa with its problems of geography and missions, now that he can contribute something towards the improvement of the condition of humanity? Editors and writers everywhere throughout the world should spell the word Negro with a capital N; and when referring to the race as Colored people employ a capital C. I trust this will be observed.
In PART II., SLAVERY IN THE COLONIES, I have striven to give a succinct account of the establishment and growth of slavery under the English Crown. It involved almost infinite labor to go to the records of “the original thirteen colonies.” It is proper to observe that this part is one of great value and interest.
In PART III., THE NEGRO DURING THE REVOLUTION, I found much of an almost romantic character. Many traditions have been put down, and many obscure truths elucidated. Some persons may think it irreverent to tell the truth in the plain, homely manner that characterizes my narrative; but, while I have nothing to regret in this particular, I can assure them that I have been actuated by none other spirit than that of candor. Where I have used documents it was with a desire to escape the charge of superficiality. If, however, I may be charged with seeking to escape the labor incident to thorough digestion, I answer, that, while men with the reputation of Bancroft and Hildreth could pass unchallenged when disregarding largely the use of documents and the citation of authorities, I would find myself challenged by a large number of critics. Moreover I have felt it would be almost cruel to mutilate some of the very rare old documents that shed such peerless light upon the subject in hand.
I have brought the first volume down to the close of the eighteenth century, detailing the great struggle through which the slavery problem passed. I have given as fair an idea of the debate on this question, in the convention that framed the Constitution, as possible. It was then and there that the hydra of slavery struck its fangs into the Constitution; and, once inoculated with the poison of the monster, the government was only able to purify itself in the flames of a great civil war.
The second volume opens with the present century, and closes with the year 1880. Unable to destroy slavery by constitutional law, the best thought and effort of this period were directed against the extension of the evil into the territory beyond the Ohio, Mississippi, and Missouri rivers. But having placed three-fifths of the slave population under the Constitution, having pledged the Constitution to the protection of slave property, it required an almost superhuman effort to confine the evil to one section of the country. Like a loathsome disease it spread itself over the body politic until our nation became the eyesore of the age, and a byword among the nations of the world. The time came when our beloved country had to submit to heroic treatment, and the cancer of slavery was removed by the sword.
In giving an account of the Anti-Slavery Agitation Movement, I have found myself able to deal briefly with methods and results only. I have striven to honor all the multifarious measures adopted to save the Negro and the Nation. I have not attempted to write a history of the Anti-Slavery Movement. Many noble men and women have not even been mentioned. It should not be forgotten that this is a history of the Negro race; and as such I have not run into the topic discussed by the late Henry Wilson in his “Rise and Fall of the Slave Power.”
In discussing the problem of the rendition of fugitive slaves by the Union army, I have given the facts with temperate and honest criticism. And, in recounting the sufferings Negro troops endured as prisoners of war in the hands of the Rebels, I have avoided any spirit of bitterness. A great deal of the material on the war I purchased from the MS. library of Mr. Thomas S. Townsend of New-York City. The questions of vital, prison, labor, educational, and financial statistics cannot fail to interest intelligent people of all races and parties. These statistics are full of comfort and assurance to the Negro as well as to his friends.
Every cabinet minister of the President wrote me full information upon all the questions I asked, and promptly too. The refusal of the general and adjutant-general of the army did not destroy my hope of getting some information concerning the Negro regiments in the regular army. I visited the Indian Territory, Kansas, Texas, and New Mexico, where I have seen the Ninth and Tenth Regiments of cavalry, and the Twenty-fourth Regiment of infantry. The Twenty-fifth Regiment of infantry is at Fort Randall, Dakota. These are among the most effective troops in the regular army. The annual desertions in white regiments of cavalry vary from ninety-eight to a hundred and eighteen; while in Negro regiments of cavalry the desertions only average from six to nine per annum. The Negro regiments are composed of young men, intelligent, faithful, brave. I heard but one complaint from the lips of a score of white officers I met, and that was that the Negroes sometimes struck their horses over the head. Every distinction in law has disappeared, except in the regular army. Here Negroes are excluded from the artillery service and engineer’s department. It is wrong, and Congress should place these brave black soldiers upon the same footing as the white troops.
I have to thank Drs. George H. Moore and S. Austin Allibone, of the Lenox Library, for the many kind favors shown me while pursuing my studies in New-York City. And I am under very great obligations to Dr. Moore for his admirable “History of Early Slavery in Massachusetts,” without which I should have been put to great inconvenience. To Mr. John Austin Stevens, late editor of “The Magazine of American History,” who, during several months residence in New-York City, placed his private library and office at my service, and did every thing in his power to aid my investigations, I return my sincerest thanks. To the Librarians of the New-York Historical, Astor, and New-York Society Libraries, I return thanks for favors shown, and privileges granted. I am especially grateful to the Hon. Ainsworth R. Spofford, Librarian of Congress, for the manner in which he facilitated my researches during my sojourn in Washington. I had the use of many newspapers of the last century, and of other material to be found only in the Congressional Library.
To Sir T. Risely Griffith, Colonial Secretary and Treasurer of Sierra Leone, I am indebted for valuable statistics concerning that colony.
To the Assistant Librarian of the State Library of Ohio, the accomplished and efficient Miss Mary C. Harbough, I owe more than to any other person. Through her unwavering and untiring kindness and friendship, I have been enabled to use five hundred and seventy-six volumes from that library, besides newspaper files and Congressional Records. To Gov. Charles Foster, Chairman of the Board of Library Commissioners, I offer my profoundest thanks for the intelligent, active, and practical interest he has taken in the completion of this work. And to Major Charles Townsend, Secretary of State, I offer thanks for favors shown me in securing documents. To the Rev. J.L. Grover and his competent assistant, Mr. Charles H. Bell, of the Public Library of Columbus, I am indebted for the use of many works. They cheerfully rendered whatever aid they could, and for their kindness I return many thanks.
I am obliged to the Rev. Benjamin W. Arnett, Financial Secretary of the A.M.E. Church of the United States, for the statistics of his denomination. And to all persons who have sent me newspapers and pamphlets I desire to return thanks. I am grateful to C.A. Fleetwood, an efficient clerk in the War Department, for statistics on the Freedmen’s Bank. And, above all and more than all, I return my profoundest thanks to my heavenly Father for the inspiration, health, and money by which I have been enabled to complete this great task.
I have mentioned such Colored men as I thought necessary. To give a biographical sketch of all the worthy Colored men in the United States, would require more space than has been occupied in this work.
Not as the blind panegyrist of my race, nor as the partisan apologist, but from a love for “the truth of history,” I have striven to record the truth, the whole truth, and nothing but the truth. I have not striven to revive sectional animosities or race prejudices. I have avoided comment so far as it was consistent with a clear exposition of the truth. My whole aim has been to write a thoroughly trustworthy history; and what I have written, if it have no other merit, is reliable.
I commit this work to the public, white and black, to the friends and foes of the Negro, in the hope that the obsolete antagonisms which grew out of the relation of master and slave may speedily sink as storms beneath the horizon; and that the day will hasten when there shall be no North, no South, no Black, no White,—but all be American citizens, with equal duties and equal rights.
GEORGE W. WILLIAMS.
New York, November, 1882.
CHAPTER I.: THE UNITY OF MANKIND.
The Biblical Argument.—One Race and One Language.— One Blood.—The Curse of Canaan.
DURING the last half-century, many writers on ethnology, anthropology, and slavery have strenuously striven to place the Negro outside of the human family; and the disciples of these teachers have endeavored to justify their views by the most dehumanizing treatment of the Negro. But, fortunately for the Negro and for humanity at large, we live now in an epoch when race malice and sectional hate are disappearing beneath the horizon of a brighter and better future. The Negro in America is free. He is now an acknowledged factor in the affairs of the continent; and no community, state, or government, in this period of the world’s history, can afford to be indifferent to his moral, social, intellectual, or political well-being.
It is proposed, in the first place, to call the attention to the absurd charge that the Negro does not belong to the human family. Happily, there are few left upon the face of the earth who still maintain this belief.
In the first chapter of the Book of Genesis it is clearly stated that “God created man,” “male and female created he them;” that “the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul;” and that “the Lord God took the man, and put him into the Garden of Eden to dress it and to keep it.” It is noticeable that the sacred historian, in every reference to Adam, speaks of him as “man;” and that the divine injunction to them was,—Adam and Eve,—"Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.” As among the animals, so here in the higher order, there were two,—a pair,—"male and female,” of the human species. We may begin with man, and run down the scale, and we are sure to find two of a kind, “male and female.” This was the divine order. But they were to “be fruitful,” were to “replenish the earth.” That they did “multiply,” we have the trustworthy testimony of God; and it was true that man and beast, fowl and fish, increased. We read that after their expulsion from the Garden of Eden, Eve bore Adam a family. Cain and Abel; and that they “peopled the earth.”
After a number of years we find that wickedness increased in the earth; so much so that the Lord was provoked to destroy the earth with a flood, with the exception of Noah, his wife, his three sons and their wives,—eight souls in all. Of the animals, two of each kind were saved.
But the most interesting portion of Bible history comes after the Flood. We then have the history of the confusion of tongues, and the subsequent and consequent dispersion of mankind. In the eleventh chapter and first verse of Genesis it is recorded: “And the whole earth was of one language, and of one speech.” “The whole earth” here means all the inhabitants of the earth,—all mankind. The medium of communication was common. Everybody used one language. In the sixth verse occurs this remarkable language: “And the Lord said, Behold, the people is one, and they have all one language.” Attention is called to this verse, because we have here the testimony of the Lord that “the people is one,” and that the language of the people is one. This verse establishes two very important facts; i.e., there was but one nationality, and hence but one language. The fact that they had but one language furnishes reasonable proof that they were of one blood; and the historian has covered the whole question very carefully by recording the great truth that they were one people, and had but one language. The seventh, eighth, and ninth verses of the eleventh chapter are not irrelevant: “Go to, let us go down, and there confound their language, that they may not understand one another’s speech. So the Lord scattered them abroad from thence upon the face of all the earth; and they left off to build the city. Therefore is the name of it called Babel; because the Lord did there confound the language of all the earth; and from thence did the Lord scatter them abroad upon the face of all the earth.”
It was the wickedness of the people that caused the Lord to disperse them, to confound their speech, and bring to nought their haughty work. Evidently this was the beginning of different families of men,—different nationalities, and hence different languages. In the ninth verse it reads, that “from thence did the Lord scatter them abroad upon the face of all the earth.” There is no ambiguity about this language. He did not only “confound their language,” but “scattered them from thence,” from Babel, “upon the face of all the earth.” Here, then, are two very important facts: their language was confused, and they were “scattered.” They were not only “scattered,” they were “scattered abroad upon the face of all the earth.” That is, they were dispersed very widely, sent into the various and remote parts of the earth; and their nationality received its being from the latitudes to which the divinely appointed wave of dispersion bore them; and their subsequent racial character was to borrow its tone and color from climateric influences. Three great families, the Shemitic, Hamitic, and Japhetic, were suddenly built up. Many other families, or tribes, sprang from these; but these were the three great heads of all subsequent races of men.
In the seventeenth chapter of the Acts of the Apostles, twenty-sixth verse, we find the following language: “And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation.” The Apostle Paul was a missionary. He was, at this time, on a mission to the far-famed city of Athens,—"the eye of Greece, and the fountain of learning and philosophy.” He told the “men of Athens,” that, as he travelled through their beautiful city, he had not been unmindful of its attractions; that he had not been indifferent to the claims of its citizens to scholarship and culture, and that among other things he noticed an altar erected to an unknown God. He went on to remark, that, great as their city and nation were, God, whose offspring they were, had created other nations, who lived beyond their verdant hills and swelling rivers. And, moreover, that God had created “all nations of men for to dwell on all the face of the earth” out “of one blood.” He called their attention to the fact that God had fenced all the nations in by geographical boundaries,—had fixed the limits of their habitation.
We find two leading thoughts in the twenty-sixth verse; viz., that this passage establishes clearly and unmistakably the unity of mankind, in that God created them of one blood; second, he hath determined “the bounds of their habitation,"—hath located them geographically. The language quoted is very explicit. “He hath determined the bounds of their habitation,” that is, “all the nations of men. We have, then, the fact, that there are different “nations of men,” and that they are all “of one blood,” and, therefore, have a common parent. This declaration was made by the Apostle Paul, an inspired writer, a teacher of great erudition, and a scholar in both the Hebrew and the Greek languages.
It should not be forgotten either, that in Paul’s masterly discussion of the doctrine of sin,—the fall of man,—he always refers to Adam as the “one man” by whom sin came into the world. His Epistle to the Romans abounds in passages which prove very plainly the unity of mankind. The Acts of the Apostles, as well as the Gospels, prove the unity we seek to establish.
But there are a few who would admit the unity of mankind, and still insist that the Negro does not belong to the human family. It is so preposterous, that one has a keen sense of humiliation in the assured consciousness that he goes rather low to meet the enemies of God’s poor; but it can certainly do no harm to meet them with the everlasting truth.
In the Gospel of Luke we read this remarkable historical statement: “And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus.” By referring to the map, the reader will observe that Cyrene is in Libya, on the north coast of Africa. All the commentators we have been able to consult, on the passage quoted below, agree that this man Simon was a Negro,—a black man. John Melville produced a very remarkable sermon from this passage. And many of the most celebrated pictures of “The Crucifixion,” in Europe, represent this Cyrenian as black, and give him a very prominent place in the most tragic scene ever witnessed on this earth. In the Acts of the Apostles we have a very full and interesting account of the conversion and immersion of the Ethiopian eunuch, “a man of Ethiopia, an eunuch of great authority under Candace, Queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship.” Here, again, we find that all the commentators agree as to the nationality of the eunuch: he was a Negro; and, by implication, the passage quoted leads us to the belief that the Ethiopians were a numerous and wealthy people. Candace was the queen that made war against Augustus Cæsar twenty years before Christ, and, though not victorious, secured an honorable peace. She reigned in Upper Egypt,—up the Nile,—and lived at Meroe, that ancient city, the very cradle of Egyptian civilization.
But a few writers have asserted, and striven to prove, that the Egyptians and Ethiopians are quite a different people from the Negro. Jeremiah seems to have understood that these people about whom we have been writing were Negroes,—we mean black. “Can the Ethiopian,” asks the prophet, “change his skin, or the leopard his spots?” The prophet was as thoroughly aware that the Ethiopian was black, as that the leopard had spots; and Luther’s German has for the word “Ethiopia,” “Negro-land,"—the country of the blacks. The word “Ethiop” in the Greek literally means “sunburn.”
That these Ethiopians were black, we have, in addition to the valuable testimony of Jeremiah, the scholarly evidence of Herodotus, Homer, Josephus, Eusebius, Strabo, and others.
It will be necessary for us to use the term “Cush” farther along in this discussion: so we call attention at this time to the fact, that the Cushites, so frequently referred to in the Scriptures, are the same as the Ethiopians.
Driven from unscriptural and untenable ground on the unity of the races of mankind, the enemies of the Negro, falling back in confusion, intrench themselves in the curse of Canaan. “And Noah awoke from his wine, and knew what his younger son had done unto him. And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren.” This passage was the leading theme of the defenders of slavery in the pulpit for many years. Bishop Hopkins says,—
Now, the first thing to be done by those who adopt this view is, to prove, beyond a reasonable doubt, that Noah was inspired to pronounce this prophecy. Noah had been, as a rule, a righteous man. For more than a hundred years he had lifted up his voice against the growing wickedness of the world. His fidelity to the cause of God was unquestioned; and for his faith and correct living, he and his entire household were saved from the Deluge. But after his miraculous deliverance from the destruction that overcame the old world, his entire character is changed. There is not a single passage to show us that he continued his avocation as a preacher. He became a husbandman; he kept a vineyard; and, more than all, he drank of the wine and got drunk! Awaking from a state of inebriation, he knew that Ham had beheld his nakedness and “told his two brethren.” But “Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father’s nakedness.” It is quite natural to suppose, that, humiliated and chagrined at his sinful conduct, and angered at the behavior of his son and grandson, Ham and Canaan, Noah expressed his disapprobation of Canaan. It was his desire, on the impulse of the moment, that Canaan should suffer a humiliation somewhat commensurate with his offence; and, on the other hand, it was appropriate that he should commend the conduct of his other sons, who sought to hide their father’s shame. And all this was done without any inspiration. He simply expressed himself as a fallible man.
Bishop Hopkins, however, is pleased to call this a “prophecy.” In order to prophesy, in the scriptural meaning of the word, a man must have the divine unction, and must be moved by the Holy Ghost; and, in addition to this, it should be said, that a true prophecy always comes to pass,—is sure of fulfilment. Noah was not inspired when he pronounced his curse against Canaan, for the sufficient reason that it was not fulfilled. He was not speaking in the spirit of prophecy when he blessed Shem and Japheth, for the good reason that their descendants have often been in bondage. Now, if these words of Noah were prophetic, were inspired of God, we would naturally expect to find all of Canaan’s descendants in bondage, and all of Shem’s out of bondage,—free! If this prophecy—granting this point to the learned bishop for argument’s sake—has not been fulfilled, then we conclude one of two things; namely, these are not the words of God, or they have not been fulfilled. But they were not the words of prophecy, and consequently never had any divine authority. It was Canaan upon whom Noah pronounced the curse: and Canaan was the son of Ham; and Ham, it is said, is the progenitor of the Negro race. The Canaanites were not bondmen, but freemen,—powerful tribes when the Hebrews invaded their country; and from the Canaanites descended the bold and intelligent Carthaginians, as is admitted by the majority of writers on this subject. From Ham proceeded the Egyptians, Libyans, the Phutim, and the Cushim or Ethiopians, who, colonizing the African side of the Red Sea, subsequently extended themselves indefinitely to the west and south of that great continent. Egypt was called Chemia, or the country of Ham; and it has been thought that the Egyptian’s deity, Hammon or Ammon, was a deification of Ham. The Carthaginians were successful in numerous wars against the sturdy Romans. So in this, as in many other instances, the prophecy of Noah failed.
Following the chapter containing the prophecy of Noah, the historian records the genealogy of the descendants of Ham and Canaan. We will quote the entire account that we may be assisted to the truth.
Here is a very minute account of the family of Ham, who it is said was to share the fate of his son Canaan, and a clear account of the children of Canaan. “Nimrod,” says the record, “began to be a mighty one in the earth. He was a mighty hunter before the Lord.... And the beginning of his kingdom,” etc. We find that Cush was the oldest son of Ham, and the father of Nimrod the “mighty one in the earth,” whose “kingdom” was so extensive. He founded the Babylonian empire, and was the father of the founder of the city of Nineveh, one of the grandest cities of the ancient world. These wonderful achievements were of the children of Cush, the ancestor of the Negroes. It is fair to suppose that this line of Ham’s posterity was not lacking in powers necessary to found cities and kingdoms, and maintain government.
Thus far we have been enabled to see, according to the Bible record, that the posterity of Canaan did not go into bondage; that it was a powerful people, both in point of numbers and wealth; and, from the number and character of the cities it built, we infer that it was an intellectual posterity. We conclude that thus far there is no evidence, from a biblical standpoint, that Noah’s prophecy was fulfilled. But, notwithstanding the absence of scriptural proof as to the bondage of the children of Canaan, the venerable Dr. Mede says, “There never has been a son of Ham who has shaken a sceptre over the head of Japheth. Shem has subdued Japheth, and Japheth has subdued Shem; but Ham has never subdued either.” The doctor is either falsifying the facts of history, or is ignorant of history. The Hebrews were in bondage in Egypt for centuries. Egypt was peopled by Misraim, the second son of Ham. Who were the Shemites? They were Hebrews! The Shemites were in slavery to the Hamites. Melchizedek, whose name was expressive of his character,—king of righteousness (or a righteous king), was a worthy priest of the most high God; and Abimelech, whose name imports parental king, pleaded the integrity of his heart and the righteousness of his nation before God, and his plea was admitted. Yet both these personages appear to have been Canaanites.” Melchizedek and Abimelech were Canaanites, and the most sacred and honorable characters in Old-Testament history. It was Abraham, a Shemite, who, meeting Melchizedek, a Canaanite, gave him a tenth of all his spoils. It was Nimrod, a Cushite, who “went to Asher, and built Nineveh,” after subduing the Shemites, So it seems very plain that Noah’s prophecy did not come true in every respect, and that it was not the word of God. “And God blessed Noah and his sons.” God pronounces his blessing upon this entire family, and enjoins upon them to “be fruitful and multiply, and replenish the earth.” Afterwards Noah seeks to abrogate the blessing of God by his “cursed be Canaan.” But this was only the bitter expression of a drunken and humiliated parent lacking divine authority. No doubt he and his other two sons conformed their conduct to the spirit of the curse pronounced, and treated the Hamites accordingly. The scholarly Dr. William Jones says that Ham was the youngest son of Noah; that he had four sons, Cush, Misraim, Phut, and Canaan; and that they peopled Africa and part of Asia. The Hamites were the offspring of Noah, and one of the three great families that have peopled the earth.
FOOTNOTES:
Gen. i. 27.
Gen. ii. 7.
Gen. ii. 15.
Gen. i. 28.
Gen. vi. 5sq.
Encycl. of Geo., p. 255.
If the Apostle Paul had asserted that all men resembled each other in the color of their skin and the texture of their hair, or even in their physiological make-up, he would have been at war with observation and critical investigation. But, having announced a wonderful truth in reference to the unity of the human race as based upon one blood, science comes to his support, and through the microscope reveals the corpuscles of the blood, and shows that the globule is the same in all human blood.
Deut. xxxii. 8, 9: “When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel. For the Lord’s portion is his people; Jacob is the lot of his inheritance.”
Rom. v. 12, 14-21.
Luke xxiii, 26: Acts vi. 9, also second chapter, tenth verse. Matthew records the same fact in the twenty-seventh chapter, thirty-second verse. “And at they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross.”
See Melville’s Sermons.
Acts viii. 27.
Pliny says the Ethiopian government subsisted for several generations in the hands of queens whose name was Candace.
See Liddell and Scott’s Greek Lexicon.
Jones’s Biblical Cyclopædia, p. 311.
The term Ethiope was anciently given to all those whose color was darkened by the sun.—Smyth’s Unity of the Human Races, chap. i. p. 34.
Gen. ix. 24, 25. See also the twenty-sixth and twenty-seventh verses.
Bible Views of Slavery, p. 7.
Gen. ix. 23.
Plutarch, De Iside et Osiride. See also Dr. Morton, and Ethnological Journal, 4th No p. 172.
Gen. x. 6-20.
Dr. Bush.
Gen. ix. I.
Jones’s Biblical Cyclopædia, p. 393. Ps. lxxviii. 51.
Ps. cv. 23.
If Noah’s utterance were to be regarded as a prophecy, it applied only to the Canaanites, the descendants of Canaan, Noah’s grandson. Nothing is said in reference to any person but Canaan in the supposed prophecy.
CHAPTER II.: THE NEGRO IN THE LIGHT OF PHILOLOGY, ETHNOLOGY, AND EGYPTOLOGY.
CUSHIM AND ETHIOPIA.—ETHIOPIANS, WHITE AND Black.—Negro Characteristics.—The Dark Continent.—The Antiquity of the Negro.—Indisputable Evidence.—The Military and Social Condition of Negroes.—Cause of Color.—The Term Ethiopian.
THERE seems to be a great deal of ignorance and confusion in the use of the word “Negro;” and about as much trouble attends the proper classification of the inhabitants of Africa. In the preceding chapter we endeavored to prove, not that Ham and Canaan were the progenitors of the Negro races,—for that is admitted by the most consistent enemies of the blacks,—but that the human race is one, and that Noah’s curse was not a divine prophecy.
The term “Negro” seems to be applied chiefly to the dark and woolly-haired people who inhabit Western Africa. But the Negro is to be found also in Eastern Africa. Zonaras says, “Chus is the person from whom the Cuseans are derived. They are the same people as the Ethiopians.” This view is corroborated by Josephus. Apuleius, and Eusebius. The Hebrew term “Cush” is translated Ethiopia by the Septuagint, Vulgate, and by almost all other versions, ancient and modern, as well as by the English version. “It is not, therefore, to be doubted that the term ‘Cushim’ has by the interpretation of all ages been translated by ‘Ethiopians,’ because they were also known by their black color, and their transmigrations, which were easy and frequent.” But while it is a fact, supported by both sacred and profane history, that the terms “Cush” and “Ethiopian” were used interchangeably, there seems to be no lack of proof that the same terms were applied frequently to a people who were not Negroes. It should be remembered, moreover, that there were nations who were black, and yet were not Negroes. And the only distinction amongst all these people, who are branches of the Hamitic family, is the texture of the hair. “But it is equally certain, as we have seen, that the term ‘Cushite’ is applied in Scripture to other branches of the same family; as, for instance, to the Midianites, from whom Moses selected his wife, and who could not have been Negroes. The term ‘Cushite,’ therefore, is used in Scripture as denoting nations who were not black, or in any respect Negroes, and also countries south of Egypt, whose inhabitants were Negroes; and yet both races are declared to be the descendants of Cush, the son of Ham. Even in Ezekiel’s day the interior African nations were not of one race; for he represents Cush, Phut, Lud, and Chub, as either themselves constituting, or as being amalgamated with, ‘a mingled people’ (Ezek. xxx. 5); ‘that is to say,’ says Faber, ‘it was a nation of Negroes who are represented as very numerous,—all the mingled people.’”
The term “Ethiopia” was anciently given to all those whose color was darkened by the sun. Herodotus, therefore, distinguishes the Eastern Ethiopians who had straight hair, from the Western Ethiopians who had curly or woolly hair.. They are a twofold people, lying extended in a long tract from the rising to the setting sun.”
The conclusion is patent. The words “Ethiopia” and “Cush” were used always to describe a black people, or the country where such a people lived. The term “Negro,” from the Latin “niger” and the French “noir,” means black; and consequently is a modern term, with all the original meaning of Cush and Ethiopia, with a single exception. We called attention above to the fact that all Ethiopians were not of the pure Negro type, but were nevertheless a branch of the original Hamitic family from whence sprang all the dark races. The term “Negro” is now used to designate the people, who, in addition to their dark complexion, have curly or woolly hair. It is in this connection that we shall use the term in this work.
Africa, the home of the indigenous dark races, in a geographic and ethnographic sense, is the most wonderful country in the world It is thoroughly tropical. It has an area in English square miles of 11,556,600, with a population of 192,520,000 souls. It lies between the latitudes of 38° north and 35° south; and is, strictly speaking, an enormous peninsula, attached to Asia by the Isthmus of Suez. The most northern point is the cape, situated a little to the west of Cabo Blanco, and opposite Sicily, which lies in latitude 37° 20′ 40″ north, longitude 9° 41′ east. Its southernmost point is Cabo d’Agulhas, in 34° 49′ 15″ south; the distance between these two points being 4,330 geographical, or about 5,000 English miles. The westernmost point is Cabo Verde, in longitude 17° 33′ west; its easternmost, Cape Jerdaffun, in longitude 51° 21′ east, latitude 10° 25′ north, the distance between the two points being about the same as its length. The western coasts are washed by the Atlantic, the northern by the Mediterranean, and the eastern by the Indian Ocean. The shape of this “dark continent” is likened to a triangle or to an Oval. It is rich in oils, ivory, gold, and precious timber. It has beautiful lakes and mighty rivers, that are the insoluble problems of the present times.
Of the antiquity of the Negro there can be no doubt. He is known as thoroughly to history as any of the other families of men. He appears at the first dawn of history, and has continued down to the present time. The scholarly Gliddon says, that “the hieroglyphical designation of ‘KeSH,’ exclusively applied to African races as distinct from the Egyptian, has been found by Lepsius as far back as the monuments of the sixth dynasty, 3000 B.C. But the great influx of Negro and Mulatto races into Egypt as captives dated from the twelfth dynasty; when, about the twenty-second century, B.C., Pharaoh SESOUR-TASEN extended his conquests up the Nile far into Nigritia. After the eighteenth dynasty the monuments come down to the third century, A.D., without one single instance in the Pharaonic or Ptolemaic periods that Negro labor was ever directed to any agricultural or utilitarian objects.” The Negro was found in great numbers with the Sukim, Thut, Lubin, and other African nations, who formed the strength of the army of the king of Egypt, Shishak, when he came against Rehoboam in the year 971 B.C.; and in his tomb, opened in 1849, there were found among his depicted army the exact representation of the genuine Negro race, both in color, hair, and physiognomy. Negroes are also represented in Egyptian paintings as connected with the military campaigns of the eighteenth dynasty. They formed a part of the army of Ibrahim Pacha, and were prized as gallant soldiers at Moncha and in South Arabia. And Herodotus assures us that Negroes were found in the armies of Sesostris and Xerxes; and, at the present time, they are no inconsiderable part of the standing army of Egypt. Herodotus states that eighteen of the Egyptian kings were Ethiopians.
It is quite remarkable to hear a writer like John P. Jeffries, who evidently is not very friendly in his criticisms of the Negro, make such a positive declaration as the following:—
It is difficult to find a writer on ethnology, ethnography, or Egyptology, who doubts the antiquity of the Negroes as a distinct people. Dr. John C. Nott of Mobile, Ala., a Southern man in the widest meaning, in his “Types of Mankind,” while he tries to make his book acceptable to Southern slaveholders, strongly maintains the antiquity of the Negro.
In 1829 there was a remarkable Theban tomb opened by Mr. Wilkinson, and in 1840 it was carefully examined by Harris and Gliddon. There is a most wonderful collection of Negro scenes in it. Of one of these scenes even Dr. Nott says,—
It is rather strange that the feelings of Dr. Nott toward the Negro were so far mollified as to allow him to make a statement that destroys his heretofore specious reasoning about the political and social status of the Negro. He admits the antiquity of the Negro; but makes a special effort to place him in a servile state at all times, and to present him as a vanquished vassal before Ramses III. and other Egyptian kings. He sees no change in the Negro’s condition, except that in slavery he is better fed and clothed than in his native home. But, nevertheless, the Negress of whom he makes mention, and the entire picture in the Theban tomb, put down the learned doctor’s argument. Here is a Negro princess with Egyptian driver and groom, with a large army of attendants, going on a long journey to the tomb of her royal husband!
There is little room here to question the political and social conditions of the Negroes. They either had enjoyed a long and peaceful rule, or by their valor in offensive warfare had won honorable place by conquest. And the fact that black slaves are mentioned does not in any sense invalidate the historical trustworthiness of the pictures found in this Theban tomb; for Wilkinson says, in reference to the condition of society at this period,—
So we find that slavery was not, at this time, confined to any particular race of people. This Negro princess was as liable to purchase white as black slaves; and doubtless some were taken in successful wars with other nations, while others were purchased as servants.
But we have further evidence to offer in favor of the antiquity of the Negro. In Japan, and in many other parts of the East, there are to be found stupendous and magnificent temples, that are hoary with age. It is almost impossible to determine the antiquity of some of them, in which the idols are exact representations of woolly-haired Negroes, although the inhabitants of those countries to-day have straight hair. Among the Japanese, black is considered a color of good omen. In the temples of Siam we find the idols fashioned like unto Negroes. Osiris, one of the principal deities of the Egyptians, is frequently represented as black. Bubastis, also, the Diana of Greece, and a member of the great Egyptian Triad, is now on exhibition in the British Museum, sculptured in black basalt silting figure. Among the Hindus, Kali, the consort of Siva, one of their great Triad; Crishna, the eighth incarnation of Vishnu; and Vishnu also himself, the second of the Trimerti or Hindu Triad, are represented of a black color. Dr. Morton says,—
And the learned and indefatigable Hamilton Smith says,—
Now, these substantial and indisputable traces of the march of the Negro races through Japan and Asia lead us to conclude that the Negro race antedates all profane history. And while the great body of the Negro races have been located geographically in Africa, they have been, in no small sense, a cosmopolitan people. Their wanderings may be traced from the rising to the setting sun.
There is little room for speculation here to the candid searcher after truth. The evidence accumulates as we pursue our investigations. Monuments and temples, sepulchred stones and pyramids, rise up to declare the antiquity of the Negro races. Hamilton Smith, after careful and critical investigation, reaches the conclusion, that the Negro type of man was the most ancient, and the indigenous race of Asia, as far north as the lower range of the Himalaya Mountains, and presents at length many curious facts which cannot, he believes, be otherwise explained.
Taking the whole southern portion of Asia westward to Arabia, this conjecture—which likewise was a conclusion drawn, after patient research, by the late Sir T. Stanford Raffles—accounts, more satisfactorily than any other, for the Oriental habits, ideas, traditions, and words which can be traced among several of the present African tribes and in the South-Sea Islands. Traces of this black race are still found along the Himalaya range from the Indus to Indo-China, and the Malay peninsula, and in a mixed form all through the southern states to Ceylon.
But it is unnecessary to multiply evidence in proof of the antiquity of the Negro. His presence in this world was coetaneous with the other families of mankind: here he has toiled with a varied fortune; and here under God—his God—he will, in the process of time, work out all the sublime problems connected with his future as a man and a brother.
There are various opinions rife as to the cause of color and texture of hair in the Negro. The generally accepted theory years ago was, that the curse of Cain rested upon this race; while others saw in the dark skin of the Negro the curse of Noah pronounced against Canaan. These two explanations were comforting to that class who claimed that they had a right to buy and sell the Negro; and of whom the Saviour said, “For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers.” But science has, of later years, attempted a solution of this problem. Peter Barrère, in his treatise on the subject, takes the ground that the bile in the human system has much to do with the color of the skin. This theory, however, has drawn the fire of a number of European scholars, who have combated it with more zeal than skill. It is said that the spinal and brain matter are of a dark, ashy color; and by careful examination it is proven that the blood of Ethiopians is black. These facts would seem to clothe this theory with at least a shadow of plausibility. But the opinion of Aristotle, Strabo, Alexander, and Blumenbach is, that the climate, temperature, and mode of life, have more to do with giving color than any thing else. This is certainly true among animals and plants. There are many instances on record where dogs and wolves, etc., have turned white in winter, and then assumed a different color in the spring. If you start at the north and move south, you will find, at first, that the flowers are very white and delicate; but, as you move toward the tropics, they begin to take on deeper and richer hues until they run into almost endless varieties. Guyot argues on the other side of the question to account for the intellectual diversity of the races of mankind.
The learned professor seeks to carry out his famous geographical argument, and, with great skill and labor, weaves his theory of the influence of climate upon the brain and character of man. But while no scholar would presume to combat the theory that plants take on the most gorgeous hues as one nears the equator, and that the races of mankind take on a darker color in their march toward the equator, certainly no student of Oriental history will assent to the unsupported doctrine, that the intensity of the climate of tropical countries affects the intellectual status of races. If any one be so prejudiced as to doubt this, let him turn to “Asiatic Researches,” and learn that the dark races have made some of the most invaluable contributions to science, literature, civil-engineering, art, and architecture that the world has yet known. Here we find the cradle of civilization, ancient and remote.
Even changes and differences in color are to be noted in almost every community.
The artisan and farm-laborer may become exceedingly dark from exposure, and the sailor is frequently so affected by the weather that it is next to impossible to tell his nationality.
The same writer calls attention to the fact, that the people on the Cordilleras, who live under the mountains towards the west, and are, therefore, exposed to the Pacific Ocean, are quite, or nearly, as fair in complexion as the Europeans; whereas, on the contrary, the inhabitants of the opposite side, exposed to the burning sun and scorching winds, are copper-colored. Of this theory of climateric influence we shall say more farther on.
It is held by some eminent physicians in Europe and America, that the color of the skin depends upon substances external to the cutis vera. Outside of the cutis are certain layers of a substance various in consistence, and scarcely perceptible: here is the home and seat of color; and these may be regarded as secretions from the vessels of the cutis. The dark color of the Negro principally depends on the substance interposed between the true skin and the scarf-skin. This substance presents different appearances: and it is described sometimes as a sort of organized network or reticular tissue; at others, as a mere mucous or slimy layer; and it is odd that these somewhat incompatible ideas are both conveyed by the term reticulum mucosum given to the intermediate portion of the skin by its orignal discoverer, Malpighi. There is, no doubt, something plausible in all the theories advanced as to the color and hair of the Negro; but it is verily all speculation. One theory is about as valuable as another.
Nine hundred years before Christ the poet Homer, speaking of the death of Memnon, killed at the siege of Troy, says, “He was received by his Ethiopians.” This is the first use of the word Ethiopia in the Greek; and it is derived from the roots αιθω, “to burn,” and ωψ, “face.” It is safe to assume, that, when God dispersed the sons of Noah, he fixed the “bounds of their habitation,” and, that, from the earth and sky the various races have secured their civilization. He sent the different nations into separate parts of the earth. He gave to each its racial peculiarities, and adaptability for the climate into which it went. He gave color, language, and civilization; and, when by wisdom we fail to interpret his inscrutable ways, it is pleasant to know that “he worketh all things after the counsel of his own mind.”
FOOTNOTES:
Edward W. Blyden, LL.D., of Liberia, says, “Supposing that this term was originally used as a phrase of contempt, is it not with us to elevate it? How often has it not happened that names originally given in reproach have been afterwards adopted as a title of honor by those against whom it was used?—Methodists, Quakers, etc. But as a proof that no unfavorable signification attached to the word when first employed, I may mention, that, long before the slave-trade began, travellers found the blacks on the coast of Africa preferring to be called Negroes” (see Purchas’ Pilgrimage ...). And in all the pre-slavetrade literature the word was spelled with a capital N. It was the slavery of the blacks which afterwards degraded the term. To say that the name was invented to degrade the race, some of whose members were reduced to slavery, is to be guilty of what in grammar is called a hysteron proteron. The disgrace became attached to the name in consequence of slavery; and what we propose to do is, now that slavery is abolished, to restore it to its original place and legitimate use, and therefore to restore the capital N.”
Prichard, vol. ii. p. 44.
Josephus, Antiq., lib. 2, chap. 6.
Poole.
Smyth’s Unity Human Races, chap. II, p. 41.
Herodotus, vii., 69, 70. Ancient Univ. Hist., vol. xviii. pp. 254, 255.
Strabo, vol. I. p. 60.
It is not wise, to say the least, for intelligent Negroes in America to seek to drop the word “Negro.” It is a good, strong, and healthy word, and ought to live. It should be covered with glory: let Negroes do it.
Journal of Ethnology, No. 7, p. 310.
Pickering’s Races of Men, pp. 185-89.
Burckhardt’s Travels, p. 341.
Euterpe, lib. 6.
Jeffries’s Nat. Hist. of Human Race, p. 315.
Types of Mankind, p. 259.
Types of Mankind, p. 262.
Even in Africa it is found that Negroes possess great culture. Speaking of Sego, the capital of Bambara, Mr. Park says: “The view of this extensive city, the numerous, canoes upon the river, the crowded population, and the cultivated state of the surrounding country, formed altogether a prospect of civilization and magnificence which I little expected to find in the bosom of Africa.” See Park’s Travels, chap. ii. Mr. Park also adds, that the population of this city, Sego, is about thirty thousand. It had mosques, and even ferries were busy conveying men and horses over the Niger.
See Ambassades Mémorables de la Companie des Indes orientales des Provinces Unies vers les Empereurs du Japan, Amst., 1680; and Kaempfer.
Wilkinson’s Egypt, vol. iii. p. 340.
Coleman’s Mythology of the Hindus, p. 91. Dr. William Jones, vol. iii., p. 377.
Asiatic Researches, vol. vi. pp. 436-448.
Heber’s Narrative, vol. i. p. 254.
Nat. Hist. of the Human Species, pp. 209, 214, 217.
Asiatic Researches, vol. i. p 427. Also Sir William Jones, vol. iii. 3d disc.
Nat. Hist. Human Species, p. 126.
Prichard, pp. 188-219.
Matt. xxiii. 4.
Discours sur la cause physicale de la couleur des nègres.
Earth and Man. Lecture x. pp. 254, 255.
