Tag Archives: Slavery
color -lines1

Negro Color Lines: More Truth Than Fiction

To the Editor of LESLIE’S WEEKLY:

The article appearing in the March 11 issue of your magazine entitled “The Negro Color Lines” tempts me, a colored man myself, to take pen in hand and acknowledge that the article no doubt contains more truth than fiction.

The colors black and white considered abstractly are negative colors, neither one of which has any inherent superiority over the other. Through a concatenation of circumstances, black represents an enslaved and white a master class. A servile race is always a despised people; a logical consequence is to create an aversion to black, not on its own account but solely because it represents the visible badge of personal degradation. Caste distinctions and social prejudices are pronounced factors among all civilized peoples, and I see nothing alarmingly strange in that the Negro race should also have their social barriers.



Imprisonment of Free State Abolitionists

From the Pennasylvania Freeman:

Many of the readers of the Freeman are familiar with the case of Dr. Brooke, and others, of Ohio.

By the constitution and laws of that State, all slaves entering her territory with the consent of their owners, are declared free. A party of slaveholders emigrating from Virginia to Missouri with their human chattels, encamped for the night in Clinton county, in which reside a large number of active abolitionists.

Several of these called at the encampment, and informed the slaves that by the laws of the State they were in, they were entitled to their freedom; whereupon they all decamped. For this act, twenty-one persons were indicted for abduction and riot.



The Instruction of Slaves in Alabama

This brief overview of literacy among slaves of Alabama appears in the chapter titled History of Public Education in Alabama in the volume History of Clarke County by John Simpson Graham in our American County Histories: Southeastern States.

The Instruction of Slaves

Historical writers have given little or no concern to negro education in slave times. Presumably this want of concern has been due to the assumption that there was no such thing as the instruction of slaves, but as a matter of fact there was (see See C. G. Woodson, The Education of the Negro Prior to 1861).

No inconsiderable number of negroes in Alabama came out of slavery with the ability to read and write. At least three causes operated to give to a small proportion of the slave population a modicum of text-book instruction.  These were:

(1) the clandestine efforts of anti-slavery enthusiasts;
(2) the profits accruing to some masters by reason of the ability of their slaves to read, write, and otherwise transact business; and
(3) the kindness of young masters and mistresses in instructing their servants.

There was, moreover, a more or less general feeling that negroes might be permitted to learn to read their Bibles, and what is known as “vocational training” was widespread. But the fear of insurrectionary influence and the spread of abolitionist propaganda led to the legal regulation of slave assemblies and to the creation of the patrol system; and, as the abolitionists became more insistent, the education of slaves, in the case of individuals as well as in assemblies, was prohibited by law.

In making this prohibition, Alabama was neither first nor last among the slave states, but occupied a middle ground; its law was enacted in 1832. These laws generally had the effect of preventing organized effort to instruct the slaves, so that such literacy as negroes possessed when emancipated was of the sort that young masters and mistresses had chosen to give, in disregard of the law, to their favorite servants.

The full-text search capability of the American County Histories database permits the student/researcher to explore all the publications of a particular county by using a single query. In addition, those wishing to read or browse the text on a page by page basis may do so in the original format merely by scrolling down the screen and then continuing to the next chapter.

Frederick Douglass

Problems with New York’s Personal Liberty Bill of 1859

Frederick Douglass (born Frederick Augustus Washington Bailey, February 1818 – February 20, 1895) was an American social reformer, orator, writer and statesman. He was editor and publisher of the Frederick Douglass Paper and Douglass’ Monthly.

This commentary appeared in the April 1859 issue of Douglass’ Monthly.

The Personal Liberty Bill

Nearly nine years after the passage by Congress of the Fugitive Slave Bill, nine years of insulting triumph on the part of the South, and shame-faced, puling submission on the part of the North, three of the free States, Vermont,Massachusetts and New York, have been roused by abolition appeals to take op the consideration of the subject whether their soil is their own, and whether their souls are their own, whether the State has eminent domain over the territory thereof, and the right to determine the status of all persons who may be within said territory.

These are grand, stirring questions. The stern Nemesis which watches over our commonwealth,is arousing the public sense to a consciousness of the fact, “for as much as ye did it unto the least of these, ye did it also unto me.” “Poor, and black, and friendless,as were the victims aimed at by the Act of Sept. 18th, 1850, yet that act pierced the heart of State sovereignty, and crushed thefree States beneath the iron heel of slavery.”

Vermont has passed her Liberty Bill, New York has under discussion, and Massachusetts will soon report and pass her Act. We have already printed the Bill now before our State Legislature. It is the same as that of Vermont down to the 6th section; we propose to examine this bill and see whether it be equal to the object it aims to compass.

“Sec. 6. Every person who may have been held as a slave, who shall come, or He brought, or be in this State with the consent of his or her alleged master or mistress, or who shall come or be brought or be in this State, shall be free.”

“Sec. 3. Whenever any person in this State shall be deprived of liberty, arrested or detained,on the ground that such person owes service or labor to another person, NOT AN INHABITANT OF THIS STATE, either party may claim a trial by jury,” &c.


Fugitive Slave Act

The Colored Man’s Perils (1837)

The following shows up to the light some of the doings and devices of wicked men, which surround people of color in northern cities. Not only slave agents and kidnappers, but black-legs in desperate circumstances, prowl about to plot our ruin.

It will be recollected, that not long since, two colored men were arrested at Utica, on a claim of being fugitive Slaves, but who afterwards effected their escape. The Rev. Geo. Storrs, a minister of the Methodist Episcopal Church, recently met with them, in his going about, and received the story of their difficulties from their own lips. He learned various interesting facts from them – and found them to be very simple, honest-hearted persons. The following is a copy of a part of his written memorandum of their conversation, as we find it in a Union paper. The soul-catcher alluded to, passed as a “Virginia gentleman!” at the time of the investigation at Utica.

Southern Jewels

“Jewels” found at Alexandria – engraved by Samuel Curtis Upham, 1819-1885

“Harry’s own story of the matter,” says Mr. Storrs, as he told it to me was, “that the soul-catcher had tried to persuade him to get his mistress’ consent to be sold, saying – ‘Harry, if you will be sold to me, I will give you $20, and will make you rich. I go to New York sometimes, and when there, I gamble, and sometimes lose $1000 or $1500, and then I go out and kidnap some of the colored people, and then go and gamble again, and get all my money back again, and win too.”

“He wanted,” adds the paper alluded to, “to see Harry as a decoy or stool-pigeon to entice others into his snares.”

The same paper further states – “It is proper to mention, that the colored men did not runaway on the solicitations of this gentleman soul-catcher. They were left by their deceased master to his widow, during her life, and afterwards, to younger heirs. The old lady being aware that they would be sold into Louisiana as soon as she died, and not expecting to live long, as they had been favorite servants, advised them to runaway.” These facts were disclosed, by the colored men, to their counsel in Utica. So that, in truth, they came into this State with the consent of their mistress, and hence could not, legally, be pursued or retained as slaves.

Learn more about this era in our free copy of Twelve Years A Slave.

This item, and others like it, can be found in Accessible Archive’s African American Newspapers Collection. This enormous collection of African American newspapers contains a wealth of information about cultural life and history during the 1800s and is rich with first-hand reports of the major events and issues of the day.

Source: Weekly Advocate, February 25, 1837
Top Image Source: Practical illustration of the Fugitive Slave Law