this purpose came from the Society for the Propagation of the Gospel in Foreign Parts. It was organized by the members of the Established Church in London in 1701[1] to do missionary work among Indians and Negroes. To convert the heathen they sent out not only ministers but schoolmasters. They were required to instruct the children, to teach them to read the Scriptures and other poems and useful books, to ground them thoroughly in the Church catechism, and to repeat "morning and evening prayers and graces composed for their use at home."[2]

[Footnote 1: Pascoe, Classified Digest of the Records of the Society for the Propagation of the Gospel in Foreign Parts, p. 24.]

[Footnote 2: Dalcho, An Historical Account of the Protestant
Episcopal Church in South Carolina, p. 39; Special Rep. U.S. Com. of
Ed., 1871, p. 362.]

The first active schoolmaster of this class was Rev. Samuel Thomas of Goose Creek Parish in South Carolina. He took up this work there in 1695, and in 1705 could count among his communicants twenty Negroes, who with several others "well understanding the English tongue" could read and write.[1] Rev. Mr. Thomas said: "I have here presumed to give an account of one thousand slaves so far as they know of it and are desirous of Christian knowledge and seem willing to prepare themselves for it, in learning to read, for which they redeem the time from their labor. Many of them can read the Bible distinctly, and great numbers of them were learning when I left the province."[2] But not only had this worker enlightened many Negroes in his parish, but had enlisted in the work several ladies, among whom was Mrs. Haig Edwards. The Rev. Mr. Taylor, already interested in the cause, hoped that other masters and mistresses would follow the example of Mrs. Edwards.[3]

[Footnote 1: Meriwether, Education in South Carolina, p. 123].

[Footnote 2: Special Rep. U.S. Com. of Ed., 1871, p. 362.]

[Footnote 3: An Account of the Endeavors Used by the Society for the
Propagation of the Gospel in Foreign Parts, pp. 13-14.]

Through the efforts of the same society another school was opened in New York City in 1704 under Elias Neau.[1] This benefactor is commonly known as the first to begin such an institution for the education of Negroes; but the school in Goose Creek Parish, South Carolina, was in operation at least nine years earlier. At first Neau called the Negroes together after their daily toil was over and taught them at his house. By 1708 he was instructing thus as many as two hundred. Neau's school owes its importance to the fact that not long after its beginning certain Negroes who organized themselves to kill off their masters were accredited as students of this institution. For this reason it was immediately closed.[2] When upon investigating the causes of the insurrection, however, it was discovered that only one person connected with the institution had taken part in the struggle, the officials of the colony permitted Neau to continue his work and extended him their protection. After having been of invaluable service to the Negroes of New York this school was closed in 1722 by the death of its founder. The work of Neau, however, was taken up by Mr. Huddlestone. Rev. Mr. Wetmore entered the field in 1726. Later there appeared Rev. Mr. Colgan and Noxon, both of whom did much to promote the cause. In 1732 came Rev. Mr. Charlton who toiled in this field until 1747 when he was succeeded by Rev. Mr. Auchmutty. He had the coöperation of Mr. Hildreth, the assistant of his predecessor. Much help was obtained from Rev. Mr. Barclay who, at the death of Mr. Vesey in 1764, became the rector of the parish supporting the school.[3]

[Footnote 1: An Account of the Endeavors Used by the Society for the
Propagation of the Gospel in Foreign Parts, pp. 6-12.]

[Footnote 2: Ibid., p. 9.]

[Footnote 3: Special Report U.S. Com. of Ed., 1871, p. 362.]

The results obtained in the English colonies during the early period show that the agitation for the enlightenment of the Negroes spread not only wherever these unfortunates were found, but claimed the attention of the benevolent far away. Bishop Wilson of Sodor and Man, active in the cause during the first half of the eighteenth century, availed himself of the opportunity to aid those missionaries who were laboring in the colonies for the instruction of the Indians and Negroes. In 1740 he published a pamphlet written in 1699 on the Principles and Duties of Christianity in their Direct Bearing on the Uplift of the Heathen. To teach by example he further aided this movement by giving fifty pounds for the education of colored children in Talbot County, Maryland.[1]

[Footnote 1: Ibid., 1871, p. 364.]

After some opposition this work began to progress somewhat in Virginia.[1] The first school established in that colony was for Indians and Negroes.[2] In the course of time the custom of teaching the latter had legal sanction there. On binding out a "bastard or pauper child black or white," churchwardens specifically required that he should be taught "to read, write, and calculate as well as to follow some profitable form of labor."[3] Other Negroes also had an opportunity to learn. Reports of an increase in the number of colored communicants came from Accomac County where four or five hundred families were instructing their slaves at home, and had their children catechized on Sunday. Unusual interest in the cause at Lambeth, in the same colony, is attested by an interesting document, setting forth in 1724 a proposition for "Encouraging the Christian Education of Indian, Negro, and Mulatto Children." The author declares it to be the duty of masters and mistresses of America to endeavor to educate and instruct their heathen slaves in the Christian faith, and mentioned the fact that this work had been "earnestly recommended by his Majesty's instructions." To encourage the movement it was proposed that "every Indian, Negro and Mulatto child that should be baptized and afterward brought into the Church and publicly catechized by the minister, and should before the fourteenth year of his or her age give a distinct account of the creed, the Lord's Prayer, and the Ten Commandments," should receive from the minister a certificate which would entitle such children to exemption from paying all levies until the age of eighteen.[4] The neighboring colony of North Carolina also was moved by these efforts despite some difficulties which the missionaries there encountered.[5]

[Footnote 1: Meade, Old Families and Churches in Virginia, p. 264; Plumer, Thoughts on the Religious Instruction of Negroes, pp. 11-12.]

[Footnote 2: Monroe, Cyclopaedia of Education, vol. iv., p. 406.]

[Footnote 3: Russell, The Free Negro in Virginia, in J.H.U. Studies,
Series xxxi., No. 3, p. 107.]

[Footnote 4: Meade, Old Families and Churches in Virginia, pp. 264-65.]

[Footnote 5: Ashe, History of North Carolina, pp. 389-90.]

This favorable attitude toward the people of color, and the successful work among them, caused the opponents of this policy to speak out boldly against their enlightenment. Some asserted that the Negroes were such stubborn creatures that there could be no such close dealing with them, and that even when converted they became saucier than pious. Others maintained that these bondmen were so ignorant and indocile, so far gone in their wickedness, so confirmed in their habit of evil ways, that it was vain to undertake to teach them such knowledge. Less cruel slaveholders had thought of getting out of the difficulty by the excuse that the instruction of Negroes required more time and