# The Black Man (Brown)/The Black Man and his Antecedents

THE BLACK MAN
AND
HIS ANTECEDENTS.
Of the great family of man, the negro has, during the last half century, been more prominently before the world than any other race. He did not seek this notoriety. Isolated away in his own land, he would have remained there, had it not been for the avarice of other races, who sought him out as a victim of slavery. Two and a half centuries of the negro's enslavement have created, in many minds, the opinion that he is intellectually inferior to the rest of mankind; and now that the blacks seem in a fair way to get their freedom in this country, it has been asserted, and from high authority in the government, that the natural inferiority of the negro makes it impossible for him to live on this continent with the white man, unless in a state of bondage.
In his interview with a committee of the colored citizens of the District of Columbia, on the 14th of August last, the President of the United States intimated that the whites and the blacks could not live together in peace, on account of one race being superior intellectually to the other. Mr. Postmaster ​General Blair, in his letter to the Union mass meeting held at the Cooper Institute, in New York, in March last, takes this ground. The Boston "Post" and "Courier" both take the same position.
I admit that the condition of my race, whether considered in a mental, moral, or intellectual point of view, at the present time cannot compare favorably with the Anglo-Saxon. But it does not become the whites to point the finger of scorn at the blacks, when they have so long been degrading them. The negro has not always been considered the inferior race. The time was when he stood at the head of science and literature. Let us see.
It is the generally received opinion of the most eminent historians and ethnologists, that the Ethiopians were really negroes, although in them the physical characteristics of the race were exhibited in a less marked manner than in those dwelling on the coast of Guinea, from whence the stock of American slaves has been chiefly derived. That, in the earliest periods of history, the Ethiopians had attained a high degree of civilization, there is every reason to believe; and that to the learning and science derived from them we must ascribe those wonderful monuments which still exist to attest the power and skill of the ancient Egyptians.
Among those who favor this opinion is our own distinguished countryman, Alexander H. Everett, and upon this evidence I base my argument. Volney assumes it as a settled point that the Egyptians were black. Herodotus, who travelled extensively through that interesting land, set them down as black, with curled hair, and having the negro features. The ​sacred writers were aware of their complexion: hence the question, "Can the Ethiopian change his skin?" The image of the negro is engraved upon the monuments of Egypt, not as a bondman, but as the master of art. The Sphinx, one of the wonders of the world, surviving the wreck of centuries, exhibits these same features at the present day. Minerva, the goddess of wisdom, was supposed to have been an African princess. Atlas, whose shoulders sustained the globe, and even the great Jupiter Ammon himself, were located by the mythologists in Africa. Though there may not be much in these fables, they teach us, nevertheless, who were then considered the nobles of the human race. Euclid, Homer, and Plato were Ethiopians. Terence, the most refined and accomplished scholar of his time, was of the same race. Hanno, the father of Hamilcar, and grandfather of Hannibal, was a negro. These are the antecedents of the enslaved blacks on this continent.
From whence sprang the Anglo-Saxon? For, mark you, it is he that denies the equality of the negro. "When the Britons first became known to the Tyrian mariners," says Macaulay, "they were little superior to the Sandwich Islanders."
Hume says they were a rude and barbarous people, divided into numerous tribes, dressed in the skins of wild beasts. Druidism was their religion, and they were very superstitious. Such is the first account we have of the Britons. When the Romans invaded that country, they reduced the people to a state of vassalage as degrading as that of slavery in the Southern States. Their king, Caractacus, was captured and sent a slave to Rome. Still later, Hengist and Horsa, the ​Saxon generals, presented another yoke, which the Britons were compelled to wear. But the last dregs of the bitter cup of humiliation were drunk when William of Normandy met Harold at Hastings, and, with a single blow, completely annihilated the nationality of the Britons. Thousands of the conquered people were then sent to the slave markets of Rome, where they were sold very cheap on account of their inaptitude to learn.
This is not very flattering to the President's ancestors, but it is just. Cæsar, in writing home, said of the Britons, "They are the most ignorant people I ever conquered. They cannot be taught music." Cicero, writing to his friend Atticus, advised him not to buy slaves from England," because," said he, "they cannot be taught to read, and are the ugliest and most stupid race I ever saw." I am sorry that Mr. Lincoln came from such a low origin; but he is not to blame. I only find fault with him for making mouths at me.
"You should not the ignorant negro despise;
Just such your sires appeared in Cæsar's eyes."
The Britons lost their nationality, became amalgamated with the Romans, Saxons, and Normans, and out of this conglomeration sprang the proud Anglo-Saxon of to-day. I once stood upon the walls of an English city, built by enslaved Britons when Julius Cæsar was their master. The image of the ancestors of President Lincoln and Montgomery Blair, as represented in Britain, was carved upon the monuments of Rome, where they may still be seen in their chains. Ancestry is something which the white American should not speak of, unless with his lips to the dust.
​"Nothing," says Macaulay, "in the early existence of Britain, indicated the greatness which she was destined to attain." Britain has risen, while proud Rome, once the mistress of the world, has fallen; but the image of the early Englishman in his chains, as carved twenty centuries ago, is still to be seen upon her broken monuments. So has Egypt fallen; and her sable sons and daughters have been scattered into nearly every land where the white man has introduced slavery and disgraced the soil with his footprint. As I gazed upon the beautiful and classic obelisk of Luxor, removed from Thebes, where it had stood four thousand years, and transplanted to the Place de la Concorde, at Paris, and contemplated its hieroglyphic inscription of the noble daring of Sesostris, the African general, who drew kings at his chariot wheels, and left monumental inscriptions from Ethiopia to India, I felt proud of my antecedents, proud of the glorious past, which no amount of hate and prejudice could wipe from history's page, while I had to mourn over the fall and the degradation of my race. But I do not despair; for the negro has that intellectual genius which God has planted in the mind of man, that distinguishes him from the rest of creation, and which needs only cultivation to make it bring forth fruit. No nation has ever been found, which, by its own unaided efforts, by some powerful inward impulse, has arisen from barbarism and degradation to civilization and respectability. There is nothing in race or blood, in color or features, that imparts susceptibility of improvement to one race over another. The mind left to itself from infancy, without culture, remains a blank. Knowledge is not innate. Development ​makes the man. As the Greeks, and Romans, and Jews drew knowledge from the Egyptians three thousand years ago, and the Europeans received it from the Romans, so must the blacks of this land rise in the same way. As one man learns from another, so nation learns from nation. Civilization is handed from one people to another, its great fountain and source being God our Father. No one, in the days of Cicero and Tacitus, could have predicted that the barbarism and savage wildness of the Germans would give place to the learning, refinement, and culture which that people now exhibit. Already the blacks on this continent, though kept down under the heel of the white man, are fast rising in the scale of intellectual development, and proving their equality with the brotherhood of man.
In his address before the Colonization Society, at Washington, on the 18th of January, 1853, Hon. Edward Everett said, "When I lived in Cambridge, a few years ago, I used to attend, as one of the board of visitors, the examinations of a classical school, in which was a colored boy, the son of a slave in Mississippi, I think. He appeared to me to be of pure African blood. There were at the same time two youths from Georgia, and one of my own sons, attending the same school. I must say that this poor negro boy, Beverly Williams, was one of the best scholars at the school, and in the Latin language he was the best scholar in his class. There are others, I am told, which show still more conclusively the aptitude of the colored race for every kind of intellectual culture."
Mr. Everett cited several other instances which had fallen under his notice, and utterly scouted the ​idea that there was any general inferiority of the African race. He said, "They have done as well as persons of European or Anglo-American origin would have done, after three thousand years of similar depression and hardship. The question has been asked, 'Does not the negro labor under some incurable, natural inferiority?' In this, for myself? I have no belief."
I think that this is ample refutation of the charge of the natural inferiority of the negro. President Lincoln, in the interview to which I have already re-ferred, said, "But for your race among us there would not be a war." This reminds me of an incident that occurred while travelling in the State of Ohio, in 1844. Taking the stage coach at a small village, one of the passengers (a white man) objected to my being allowed a seat inside, on account of my color. I persisted, however, in claiming the right which my ticket gave me, and got in. The objector at once took a seat on a trunk on the top of the coach. The wire netting round the top of the stage not being strong, the white passenger, trunks and all, slid off as we were going down a steep hill. The top passenger's shoulder was dislocated, and in his pain he cried out, "If you had not been black, I should not have left my seat inside."
The New York Herald," the "Boston Post," the "Boston Courier," and the "New York Journal of Commerce," take the lead in misrepresenting the effect which emancipation in the West Indies had upon the welfare of those islands. It is asserted that general ruin followed the black man's liberation. As to the British colonies, the fact is well established ​that slavery had impoverished the soil, demoralized the people, bond and free, brought the planters to a state of bankruptcy, and all the islands to ruin, long before Parliament had passed the act of emancipation. All the colonies, including Jamaica, had petitioned the home government for assistance, ten years prior to the liberation of their slaves. It is a noticeable fact, that the free blacks were the least embarrassed, in a pecuniary point of view, and that they appeared in more comfortable circumstances than the whites. There was a large proportion of free blacks in each of the colonies, Jamaica alone having fifty-five thousand before the day of emancipation. A large majority of the West India estates were owned by persons residing in Europe, and who had never seen the colonies. These plantations were carried on by agents, overseers, and clerks, whose mismanagement, together with the blighting influence which chattel slavery takes with it wherever it goes, brought the islands under impending ruin, and many of the estates were mortgaged in Europe for more than their value. One man alone, Neil Malcomb, of London, had forty plantations to fall upon his hands for money advanced on them before the abolition of slavery. These European proprietors, despairing of getting any returns from the West Indies, gladly pocketed their share of the twenty million pounds sterling, which the home government gave them, and abandoned their estates to their ruin. Other proprietors residing in the colonies formed combinations to make the emancipated people labor for scarcely enough to purchase food for them. If found idle, the tread-wheel, the chain-gang, the dungeon, with black bread, and water from the moat, and other ​modes of legalized torture, were inflicted upon the negroes. Through the determined and combined efforts of the land owners, the condition of the freed people was as bad, if not worse, for the first three years after their liberation, than it was before. Never was an experiment more severely tested than that of emancipation in the West Indies.
Nevertheless, the principles of freedom triumphed; not a drop of blood was shed by the enfranchised blacks; the colonies have arisen from the blight which they labored under in the time of slavery; the land has increased in value; and, above all, that which is more valuable than cotton, sugar, or rice—the moral and intellectual condition of both blacks and whites is in a better state now than ever before. Sir William Colebrook, governor of Antigua, said, six years after the islands were freed, "At the lowest computation, the land, without a single slave upon it, is fully as valuable now as it was, including all the slaves, before emancipation." In a report made to the British Parliament, in 1859, it was stated that three fifths of the cultivated land of Jamaica was the bona fide property of the blacks. The land is in a better state of cultivation now than it was while slavery existed, and both imports and exports show a great increase. Every thing demonstrates that emancipation in the West India islands has resulted in the most satisfactory manner, and fulfilled the expectation of the friends of freedom throughout the world.
Rev. Mr. Underhill, secretary of the English Baptist Missionary Society, who has visited Jamaica, and carefully studied its condition, said, in a recent speech in London, that the late slaves in that island had built ​some two hundred and twenty chapels. The churches that worship in them number fifty-three thousand communicants, amounting to one eighth of the total population. The average attendance, in other than the state churches, is ninety-one thousand—a fourth of the population. One third of the children—twenty-two thousand—are in the schools. The blacks voluntarily contribute twenty-two thousand pounds (one hundred and ten thousand dollars) annually for religious purposes. Their landed property exceeds five million dollars. Valuing their cottages at only fifty dollars each, these amount to three million dollars. They have nearly three hundred thousand dollars deposited in the savings banks. The sum total of their property is much above eleven million dollars. All this has been accumulated since their emancipation.
Thus it is seen that all parties have been benefited by the abolition of negro slavery in the British possessions. Now we turn to our own land. Among the many obstacles which have been brought to bear against emancipation, one of the most formidable has been the series of objections urged against it upon what has been supposed to be the slave's want of appreciation of liberty, and his ability to provide for himself in a state of freedom; and now that slavery seems to be near its end, these objections are multiplying, and the cry is heard all over the land, "What shall be done with the slave if freed?"
It has been clearly demonstrated, I think, that the enslaved of the south are as capable of self-support as any other class of people in the country. It is well known that, throughout the entire south, a large class ​of slaves have been for years accustomed to hire their time from their owners. Many of these have paid very high prices for the privilege. Some able mechanics have been known to pay as high as six hundred dollars per annum, besides providing themselves with food and clothing; and this class of slaves, by their industry, have taken care of themselves so well, and their appearance has been so respectable, that many of the states have passed laws prohibiting masters from letting their slaves out to themselves, because, as it was said, it made the other slaves dissatisfied to see so many of their fellows well provided, and accumulating something for themselves in the way of pocket money.
The Rev. Dr. Nehemiah Adams, whose antecedents have not been such as to lead to the suspicion that he favors the free colored men, or the idea of giving to the slaves their liberty, in his "South-Side View," unconsciously and unintentionally gives a very valuable statement upon this particular point. Dr. Adams says, "A slave woman having had three hundred dollars stolen from her by a white man, her master was questioned in court as to the probability of her having had so much money. The master said that he not unfrequently had borrowed fifty and a hundred dollars from her himself, and added that she was always very strict as to his promised time of payment." There was a slave woman who had not only kept every agreement with her master—paying him every cent she had promised—but had accumulated three hundred dollars towards purchasing her liberty; and it was stolen from her, not by a black man, but, as Dr. Adams says, by a white man.
​But one of the clearest demonstrations of the ability of the slave to provide for himself in a state of freedom is to be found in the prosperous condition of the large free colored population of the Southern States. Maryland has eighty thousand, Virginia seventy thousand, and the other slave states have a large number. These free people have all been slaves, or they are the descendants of those who were once slaves; what they have gained has been acquired in spite of the public opinion and laws of the south, in spite of prejudice, and every thing. They have acquired a large amount of property; and it is this industry, this sobriety, this intelligence, and this wealth of the free colored people of the south, that has created so much prejudice on the part of slaveholders against them. They have felt that the very presence of a colored man, looking so genteelly and in such a prosperous condition, made the slaves unhappy and discontented. In the Southern Rights Convention which assembled at Baltimore, June 8, 1860, a resolution was adopted, calling on the legislature to pass a law driving the free colored people out of the state. Nearly every speaker took the ground that the free colored people must be driven out to make the slave's obedience more secure. Judge Mason, in his speech, said, "It is the thrifty and well-to-do free negroes, that are seen by our slaves, that make them dissatisfied." A similar appeal was made to the legislature of Tennessee. Judge Catron, of the Supreme Court of the United States, in a long and able letter to the Nashville "Union," opposed the driving out of the colored people. He said they were among the best mechanics, the best artisans, and the most industrious laborers in the state, and that to ​drive them out would be an injury to the state itself. This is certainly good evidence in their behalf.
The New Orleans "True Delta" opposed the passage of a similar law by the State of Louisiana. Among other things it said, "There are a large free colored population here, correct in their general deportment, honorable in their intercourse with society, and free from reproach so far as the laws are concerned, not surpassed in the inoffensiveness of their lives by any equal number of persons in any place, north or south."
A movement was made in the legislature of South Carolina to expel the free blacks from that state, and a committee was appointed to investigate the matter. In their report the committee said, "We find that the free blacks of this state are among our most industrious people; in this city (Charleston) we find that they own over two and a half millions of dollars worth of property; that they pay two thousand seven hundred dollars tax to the city."
Dr. Nehemiah Adams, whom I have already quoted, also testifies to the good character of the free colored people; but he does it unintentionally; it was not a part of the programme; how it slipped in I cannot tell. Here it is, however, from page 41 of his "South-Side View:"—
"A prosecuting officer, who had six or eight counties in his district, told me that, during eight years service, he had made out about two thousand bills of indictment, of which not more than twelve were against colored persons."
Hatred of the free colored people, and abuse of them, have always been popular with the pro-slavery people ​of this country; yet, an American senator from one of the Western States—a man who never lost an opportunity to vilify and traduce the colored man, and who, in his last canvass for a seat in the United States Senate, argued that the slaves were better off in slavery than they would be if set free, and declared that the blacks were unable to take care of themselves while enjoying liberty—died, a short time since, twelve thousand dollars in debt to a black man, who was the descendant of a slave.
There is a Latin phrase—De mortuis nil nisi bonum. It is not saying any thing against the reputation of Hon. Stephen A. Douglas to tell the fact that he had borrowed money from a negro. I only find fault with him that he should traduce the class that befriended him in the time of need. James Gordon Bennett, of the New York Herald, in a time of great pecuniary distress, soon after establishing his paper, borrowed three hundred dollars of a black man; and now he is one of our most relentless enemies. Thus it is that those who fattened upon us often turn round and traduce us. Reputation is, indeed, dear to every nation and race; but to us, the colored people of this country, who have so many obstacles to surmount, it is doubly dear:—
"Who steals my purse steals trash;
'Twas mine, 'tis his, and has been slave to thousands;
But he who filches from me my good name,
Robs me of that which not enriches him,
And makes me poor indeed."
You know we were told by the slaveholders, just before the breaking out of the rebellion, that if we got into any difficulty with the south, their slaves would ​take up arms and fight to a man for them. Mr. Toombs, I believe, threatened that he would arm his slaves, and other men in Congress from the slave states made the same threat. They were going to arm the slaves and turn them against the north. They said they could be trusted; and many people here at the north really believed that the slave did not want his liberty, would not have it if he could, and that the slave population was a very dangerous element against the north; but at once, on the approach of our soldiers, the slaves are seen, with their bundles and baskets, and hats and coats, and without bundles or baskets, and without hats or coats, rushing to our lines; demonstrating what we have so often said, that all the slave was waiting for was the opportunity to get his liberty. Why should you not have believed this? Why should you have supposed for a moment, that, because a man's color differs a little from yours, he is better contented to remain a slave than you would be, or that he has no inclination, no wish, to escape from the thraldom that holds him so tight? What is it that does not wish to be free?
"Go, let a cage with grates of gold,
And pearly roof, the eagle hold;
Let dainty viands be its fare,
And give the captive tenderest care;
But say, in luxury's limits pent,
Find you the king of birds content?
No; oft he'll sound the startling shriek,
And dash the cage with angry beak:
Precarious freedom's far more dear
Than all the prison's pampering cheer."
As with the eagle, so with man. He loves to look upon the bright day and the stormy night; to gaze ​upon the broad, free ocean, its eternal surging tides, its mountain billows, and its foam-crested waves; to tread the steep mountain side; to sail upon the placid river; to wander along the gurgling stream; to trace the sunny slope, the beautiful landscape, the majestic forest, the flowery meadow; to listen to the howling of the winds and the music of the birds. These are the aspirations of man, without regard to country, clime, or color.
"O, tell us not they're clothed and fed— 'Tis insult, stuff, and a' that;
With freedom gone, all joy is fled, For Heaven's best gift is a' that."
But it is said, "The two races cannot live together in a state of freedom." Why, that is the cry that rung all over England thirty years ago: "If you liberate the slaves of the West Indies, they can't live with the whites in a state of freedom." Thirty years have shown the contrary. The blacks and the whites live together in Jamaica; they are all prosperous, and the island in a better condition than it ever was before the act of emancipation was passed.
But they tell us, "If the slaves are emancipated, we won't receive them upon an equality." Why, every man must make equality for himself. No society, no government, can make this equality. I do not expect the slave of the south to jump into equality; all I claim for him is, that he may be allowed to jump into liberty, and let him make equality for himself. I have some white neighbors around me in Cambridge; they are not very intellectual; they don't associate with my family; but whenever they shall improve themselves, and bring themselves up by their own intellectual and moral worth, I shall not object to their coming into my society—all things being equal.
Now, this talk about not letting a man come to this place or that, and that we won't do this for him, or won't do that for him, is all idle. The anti-slavery agitators have never demanded that you shall take the colored man, any more than that you shall take the uncultivated and uncouth white man, and place him in a certain position in society. All I demand for the ​black man is, that the white people shall take their heels off his neck, and let him have a chance to rise by his own efforts.
The idea of colonizing the slaves in some other country, outside of the United States, seems the height of folly. Whatever may be the mineral wealth of a country, or the producing capabilities of the soil, neither can be made available without the laborer. Four millions of strong hands cannot be spared from the Southern States. All time has shown that the negro is the best laborer in the tropics.
The slaves once emancipated and left on the lands, four millions of new consumers will spring into existence. Heretofore, the bondmen have consumed nothing scarcely from the north. The cost of keeping a slave was only about nineteen dollars per annum, including food, clothing, and doctors' bills. Negro cloth, negro shoes, and negro whips were all that were sent south by northern manufacturers. Let slavery be abolished, and stores will be opened and a new trade take place with the blacks south. Northern manufacturers will have to run on extra time till this new demand will have been supplied. The slave owner, having no longer an inducement to be idle, will go to work, and will not have time to concoct treason against the stars and stripes. I cannot close this appeal without a word about the free blacks in the non-slaveholding states.
The majority of the colored people in the Northern States descended from slaves: many of them were slaves themselves. In education, in morals, and in the development of mechanical genius, the free blacks of the Northern States will compare favorably with any ​laboring class in the world. And considering the fact that we have been shut out, by a cruel prejudice, from nearly all the mechanical branches, and all the professions, it is marvellous that we have attained the position we now occupy. Notwithstanding these bars, our young men have learned trades, become artists, gone into the professions, although bitter prejudice may prevent their having a great deal of practice. When it is considered that they have mostly come out of bondage, and that their calling has been the lowest kind in every community, it is still more strange that the colored people have amassed so much wealth in every state in the Union. If this is not an exhibition of capacity, I don't understand the meaning of the term. And if true patriotism and devotion to the cause of freedom be tests of loyalty, and should establish one's claim to all the privileges that the government can confer, then surely the black man can demand his rights with a good grace. From the fall of Attucks, the first martyr of the American revolution in 1770, down to the present day, the colored people have shown themselves worthy of any confidence that the nation can place in its citizens in the time that tries men's souls. At the battle of Bunker Hill, on the heights of Groton, at the ever-memorable battle of Red Bank, the sable sons of our country stood side by side with their white brethren. On Lakes Erie and Champlain, on the Hudson, and down in the valley of the Mississippi, they established their valor and their invincibility. Whenever the rights of the nation have been assailed, the negro has always responded to his country's call, at once, and with every pulsation of his heart beating for freedom. And no class of ​Americans have manifested more solicitude for the success of the federal arms in the present struggle with rebellion, than the colored people. At the north, they were among the earliest to respond to the president's first proclamation, calling for troops. At the south, they have ever shown a preference for the stars and stripes. In his official despatch to Minister Adams, Mr. Secretary Seward said,—
"Every where the American general receives his most useful and reliable information from the negro, who hails his coming as the harbinger of freedom."