provided for the instruction of the numerous mixed-breed offspring, and granted freedmen the educational privileges of the highest classes. Put to shame by this noble example of the Catholics, the English colonists had to find a way to overcome the objections of those who, granting that the enlightenment of the slaves might not lead to servile insurrection, nevertheless feared that their conversion might work manumission. To meet this exigency the colonists secured, through legislation by their assemblies and formal declarations of the Bishop of London, the abrogation of the law that a Christian could not be held as a slave. Then allowed access to the bondmen, the missionaries of the Church of England, sent out by the Society for the Propagation of the Gospel among the Heathen in Foreign Parts, undertook to educate the slaves for the purpose of extensive proselyting.

Contemporaneous with these early workers of the Established Church of England were the liberal Puritans, who directed their attention to the conversion of the slaves long before this sect advocated abolition. Many of this connection justified slavery as established by the precedent of the Hebrews, but they felt that persons held to service should be instructed as were the servants of the household of Abraham. The progress of the cause was impeded, however, by the bigoted class of Puritans, who did not think well of the policy of incorporating undesirable persons into the Church so closely connected then with the state. The first settlers of the American colonies to offer Negroes the same educational and religious privileges they provided for persons of their own race, were the Quakers. Believing in the brotherhood of man and the fatherhood of God, they taught the colored people to read their own "instruction in the book of the law that they might be wise unto salvation."

Encouraging as was the aspect of things after these early efforts, the contemporary complaints about the neglect to instruct the slaves show that the cause lacked something to make the movement general. Then came the days when the struggle for the rights of man was arousing the civilized world. After 1760 the nascent social doctrine found response among the American colonists. They looked with opened eyes at the Negroes. A new day then dawned for the dark-skinned race. Men like Patrick Henry and James Otis, who demanded liberty for themselves, could not but concede that slaves were entitled at least to freedom of body. The frequent acts of manumission and emancipation which followed upon this change in attitude toward persons of color, turned loose upon society a large number of men whose chief needs were education and training in the duties of citizenship. To enlighten these freedmen schools, missions, and churches were established by benevolent and religious workers. These colaborers included at this time the Baptists and Methodists who, thanks to the spirit of toleration incident to the Revolution, were allowed access to Negroes bond and free.

With all of these new opportunities Negroes exhibited a rapid mental development. Intelligent colored men proved to be useful and trustworthy servants; they became much better laborers and artisans, and many of them showed administrative ability adequate to the management of business establishments and large plantations. Moreover, better rudimentary education served many ambitious persons of color as a stepping-stone to higher attainments. Negroes learned to appreciate and write poetry and contributed something to mathematics, science, and philosophy. Furthermore, having disproved the theories of their mental inferiority, some of the race, in conformity with the suggestion of Cotton Mather, were employed to teach white children.

Observing these evidences of a general uplift of the Negroes, certain educators advocated the establishment of special colored schools. The founding of these institutions, however, must not be understood as a movement to separate the children of the races on account of caste prejudice. The dual system resulted from an effort to meet the needs peculiar to a people just emerging from bondage. It was easily seen that their education should no longer be dominated by religion. Keeping the past of the Negroes in mind, their friends tried to unite the benefits of practical and cultural education. The teachers of colored schools offered courses in the industries along with advanced work in literature, mathematics, and science. Girls who specialized in sewing took lessons in French.

So startling were the rapid strides made by the colored people in their mental development after the revolutionary era that certain southerners who had not seriously objected to the enlightenment of the Negroes began to favor the half reactionary policy of educating them only on the condition that they should be colonized. The colonization movement, however, was supported also by some white men who, seeing the educational progress of the colored people during the period of better beginnings, felt that they should be given an opportunity to be transplanted to a free country where they might develop without restriction.

Timorous southerners, however, soon had other reasons for their uncharitable attitude. During the first quarter of the nineteenth century two effective forces were rapidly increasing the number of reactionaries who by public opinion gradually prohibited the education of the colored people in all places except certain urban communities where progressive Negroes had been sufficiently enlightened to provide their own school facilities. The first of these forces was the worldwide industrial movement. It so revolutionized spinning and weaving that the resulting increased demand for cotton fiber gave rise to the plantation system of the South, which required a larger number of slaves. Becoming too numerous to be considered as included in the body politic as conceived by Locke, Montesquieu, and Blackstone, the slaves were generally doomed to live without any enlightenment whatever. Thereafter rich planters not only thought it unwise to educate men thus destined to live on a plane with beasts, but considered it more profitable to work a slave to death during seven years and buy another in his stead than to teach and humanize him with a view to increasing his efficiency.

The other force conducive to reaction was the circulation through intelligent Negroes of antislavery accounts of the wrongs to colored people and the well portrayed exploits of Toussaint L'Ouverture. Furthermore, refugees from Haiti settled in Baltimore, Norfolk, Charleston, and New Orleans, where they gave Negroes a first-hand story of how black men of the West Indies had righted their wrongs. At the same time certain abolitionists and not a few slaveholders were praising, in the presence of slaves, the bloody methods of the French Revolution. When this enlightenment became productive of such disorders that slaveholders lived in eternal dread of servile insurrection, Southern States adopted the thoroughly reactionary policy of making the education of Negroes impossible.

The prohibitive legislation extended over a period of more than a century, beginning with the act of South Carolina in 1740. But with the exception of the action of this State and that of Georgia the important measures which actually proscribed the teaching of Negroes were enacted during the first four decades of the nineteenth century. The States attacked the problem in various ways. Colored people beyond a certain number were not allowed to assemble for social or religious purposes, unless in the presence of certain "discreet" white men; slaves were deprived of the helpful contact of free persons of color by driving them out of some Southern States; masters who had employed their favorite blacks in positions which required a knowledge of bookkeeping, printing, and the like, were commanded by law to discontinue that custom; and private and public teachers were