settlers. The meeting was usually opened with prayer and the reading of some pious book, after which the French children were turned over to one catechist, and the slaves and Indians to another. If a large number of slaves were found in the community their special instruction was provided for in meetings of their own.[3]

[Footnote 1: Jesuit Relations, vol. v., p. 63.]

[Footnote 2: Code Noir, p. 107.]

[Footnote 3: Jesuit Relations, vol. v., p. 62.]

After 1716, when Jesuits were taking over slaves in larger numbers, and especially after 1726, when Law's Company was importing many to meet the demand for laborers in Louisiana, we read of more instances of the instruction of Negroes by French Catholics.[1] Writing about this task in 1730, Le Petit spoke of being "settled to the instruction of the boarders, the girls who live without, and the Negro women."[2] In 1738 he said, "I instruct in Christian morals the slaves of our residence, who are Negroes, and as many others as I can get from their masters."[3] Years later François Philibert Watrum, seeing that some Jesuits had on their estates one hundred and thirty slaves, inquired why the instruction of the Indian and Negro serfs of the French did not give these missionaries sufficient to do.[4] Hoping to enable the slaves to elevate themselves, certain inhabitants of the French colonies requested of their king a decree protecting their title to property in such bondmen as they might send to France to be confirmed in their instruction and in the exercise of their religion, and to have them learn some art or trade from which the colonies might receive some benefit by their return from the mother country.

[Footnote 1: Ibid., vol. lxvii., pp. 259 and 343.]

[Footnote 2: Ibid., vol. lxviii., p. 201.]

[Footnote 3: Ibid., vol. lxix., p. 31.]

[Footnote 4: Ibid., vol. lxx., p. 245.]

The education of Negroes was facilitated among the French and Spanish by their liberal attitude toward their slaves. Many of them were respected for their worth and given some of the privileges of freemen. Estevanecito, an enlightened slave sent by Niza, the Spanish adventurer, to explore Arizona, was a favored servant of this class.[1] The Latin custom of miscegenation proved to be a still more important factor in the education of Negroes in the colonies. As the French and Spanish came to America for the purpose of exploitation, leaving their wives behind, many of them, by cohabiting with and marrying colored women, gave rise to an element of mixed breeds. This was especially true of the Spanish settlements. They had more persons of this class than any other colonies in America. The Latins, in contradistinction to the English, generally liberated their mulatto offspring and sometimes recognized them as their equals. Such Negroes constituted a class of persons who, although they could not aspire to the best in the colony, had a decided advantage over other inhabitants of color. They often lived in luxury, and, of course, had a few social privileges. The Code Noir granted freedmen the same rights, privileges, and immunities as those enjoyed by persons born free, with the view that the accomplishment of acquired liberty should have on the former the same effect that the happiness of natural liberty caused in other subjects.[2] As these mixed breeds were later lost, so to speak, among the Latins, it is almost impossible to determine what their circumstances were, and what advantages of education they had.

[Footnote 1: Bancroft, Arizona and New Mexico, pp. 27-32.]

[Footnote 2: The Code Noir obliged every planter to have his Negroes instructed and baptized. It allowed the slave for instruction, worship, and rest not only every Sunday, but every festival usually observed by the Roman Catholic Church. It did not permit any market to be held on Sundays or holidays. It prohibited, under severe penalties, all masters and managers from corrupting their female slaves. It did not allow the Negro husband, wife, or infant children to be sold separately. It forbade them the use of torture, or immoderate and inhuman punishments. It obliged the owners to maintain their old and decrepit slaves. If the Negroes were not fed and clothed as the law prescribed, or if they were in any way cruelly treated, they might apply to the Procureur, who was obliged by his office to protect them. See Code Noir, pp. 99-100.]

The Spanish and French were doing so much more than the English to enlighten their slaves that certain teachers and missionaries in the British colonies endeavored more than ever to arouse their countrymen to discharge their duty to those they held in bondage. These reformers hoped to do this by holding up to the members of the Anglican Church the praiseworthy example of the Catholics whom the British had for years denounced as enemies of Christ. The criticism had its effect. But to prosecute this work extensively the English had to overcome the difficulty found in the observance of the unwritten law that no Christian could be held a slave. Now, if the teaching of slaves enabled them to be converted and their Christianization led to manumission, the colonists had either to let the institution gradually pass away or close all avenues of information to the minds of their Negroes. The necessity of choosing either of these alternatives was obviated by the enactment of provincial statutes and formal declarations by the Bishop of London to the effect that conversion did not work manumission.[1] After the solution of this problem English missionaries urged more vigorously upon the colonies the duty of instructing the slaves. Among the active churchmen working for this cause were Rev. Morgan Goodwyn and Bishops Fleetwood, Lowth, and Sanderson.[2]

[Footnote 1: Special Report of the U.S. Com. of Ed., 1871, p. 352.]

[Footnote 2: On observing that laws had been passed in Virginia to prevent slaves from attending the meetings of Quakers for purposes of being instructed, Morgan Goodwyn registered a most earnest protest. He felt that prompt attention should be given to the instruction of the slaves to prevent the Church from falling into discredit, and to obviate the causes for blasphemy on the part of the enemies of the Church who would not fail to point out that ministers sent to the remotest parts had failed to convert the heathen. Therefore, he preached in Westminster Abbey in 1685 a sermon "to stir up and provoke" his "Majesty's subjects abroad, and even at home, to use endeavors for the propagation of Christianity among their domestic slaves and vassals." He referred to the spreading of mammonism and irreligion by which efforts to instruct and Christianize the heathen were paralyzed. He deplored the fact that the slaves who were the subjects of such instruction became the victims of still greater cruelty, while the missionaries who endeavored to enlighten them were neglected and even persecuted by the masters. They considered the instruction of the Negroes an impracticable and needless work of popish superstition, and a policy subversive of the interests of slaveholders. Bishop Sanderson found it necessary to oppose this policy of Virginia which had met the denunciation of Goodwyn. In strongly emphasizing this duty of masters, Bishop Fleetwood moved the hearts of many planters of North Carolina to allow missionaries access to their slaves. Many of them were thereafter instructed and baptized. See Goodwyn, The Negroes and Indians' Advocate; Hart, History Told by Contemporaries, vol. i., No. 86; Special Rep. U.S. Com. of Ed., 1871, p. 363; An Account of the Endeavors of the Soc., etc., p. 14.]

Complaints from men of this type led to systematic efforts to enlighten the blacks. The first successful scheme for