The Gift of Black Folk & The Souls of Black Folk (New Edition). W. E. B. Du Bois

and the Negro preachers from preaching. Traveling and meeting of slaves was stopped, learning to read and write was forbidden and incendiary pamphlets hunted down. Free Negroes were especially hounded, sold into slavery or driven out and a period of the worst oppression of the Negro in the land followed.

      In 1839 and 1841, two cases of mutiny of slaves on the high seas caused much commotion in America. In 1839 a schooner, the Amistad, started from Havana for another West Indian port with 53 slaves. Led by a black man, Cinque, the slaves rose, killed the captain and some of the crew, allowed the rest of the crew to escape and put the two owners in irons. The Negroes then tried to escape to Africa, but after about two months they landed in Connecticut and a celebrated law case arose over the disposition of the black mutineers which went to the Supreme Court of the United States. John Quincy Adams defended them and won his case. Eventually money was raised and the Negroes returned to Africa. While this case was in the court, the brig Creole in 1841 sailed from Richmond to New Orleans with 130 slaves. Nineteen of the slaves mutinied and led by Madison Washington took command of the vessel and sailed to the British West Indies. Daniel Webster demanded the return of the slaves but the British authorities refused.

      During these years, rebellion and agitation among Negroes, and agitation among white friends in Europe, was rapidly freeing the Negroes of the West Indies and beginning their incorporation into the body politic—a process not yet finished but which means possibly the eventual development of a free black and mulatto republic in the isles of the Caribbean.

      It may be said that in most of these cases the attempts of the Negro to rebel were abortive, and this is true. Yet it must be remembered that in a few cases they had horrible success; in others nothing but accident or the actions of favorite slaves saved similar catastrophe, and more and more the white South had the feeling that it was sitting upon a volcano and that nothing but the sternest sort of repression would keep the Negro “in his place.” The appeal of the Negro to force invited reaction and retaliation not only in the South, as we have noted, but also in the North. Here, the common white workingman and particularly the new English, Scotch and Irish immigrants entirely misconceived the writhing of the black man. These white laborers, themselves so near slavery, did not recognize the struggle of the black slave as part of their own struggle; rather they felt the sting of economic rivalry and underbidding for home and job; they easily absorbed hatred and contempt for Negroes as their first American lesson and were flattered by the white capitalists, slave owners and sympathizers with slavery into lynching and clubbing their dark fellow victims back into the pit whence they sought to crawl. It was a scene for angels’ tears.

      In 1826, Negroes were attacked in Cincinnati and also in 1836 and 1841. At Portsmouth, Ohio, nearly one-half of the Negroes were driven out of the city in 1830 while mobs drove away free Negroes from Mercer County, Ohio. In Philadelphia, Negroes were attacked in 1820, 1830 and 1834, having their churches and property burned and ruined. In 1838 there was another anti-Negro riot and in 1842, when the blacks attempted to celebrate abolition in the West Indies. Pittsburg had a riot in 1839, and New York in 1843 and 1863.⁹³

      Thus we can see that the fear and heart searchings and mental upheaval of those who saw the anomaly of slavery in the United States was based not only upon theoretical democracy, but on force and fear of force as used by the degraded blacks, and on the reaction of that appeal on southern legislatures and northern mobs.

5. The Appeal to Reason

      The appeal of the Negro to democracy, however, was not entirely or perhaps even principally an appeal of force. There was continually the appeal to reason and justice. Take the significant case of Paul Cuffee of Massachusetts, born in 1759, of a Negro father and Indian mother. When the selectmen of the town of Dartmouth refused to admit colored children to the public schools, or even to make separate provision for them, he refused to pay his school taxes. He was duly imprisoned, but when freed he built at his own expense a school house and opened it to all without race discrimination. His white neighbors were glad to avail themselves of this school as it was more convenient and just as good as the school in town. The result was that the colored children were soon admitted to all schools. Cuffee was a ship owner and trader, and afterward took a colony to Liberia at his own expense.⁹⁴ Again Prince Hall, the Negro founder of the African Lodge of Masons which the English set up in 1775, aroused by the revolution in Haiti and a race riot in Boston, said in 1797:

      “Patience, I say, for were we not possessed of a great measure of it you could not bear up under the daily insults you meet with in the streets of Boston; much more on public days of recreation, how are you shamefully abused, and that at such a degree that you may truly be said to carry your lives in your own hands....

      “My brethren, let us not be cast down under these and many other abuses we at present labor under; for the darkest hour is before the break of day. My brethren, let us remember what a dark day it was with our African brethren six years ago, in the French West Indies.... But blessed be to God, the scene is changed, they now confess that God hath no respect of persons, and therefore receive them as their friends and treat them as brothers. Thus doth Ethiopia begin to stretch forth her hand from a sink of slavery to freedom and equality.”⁹⁵

      A more subtle appeal was made by seven Massachusetts Negroes on taxation without representation. In a petition to the General Court of Massachusetts in 1780, they said: “We being chiefly of the African extract, and by reason of long bondage and hard slavery, we have been deprived of enjoying the profits of our labor or the advantage of inheriting estates from our parents, as our neighbors the white people do, having some of us not long enjoyed our own freedom; yet of late, contrary to the invariable custom and practice of the country, we have been, and now are, taxed both in our polls and that small pittance of estate which, through much hard labor and industry, we have got together to sustain ourselves and families with all. We apprehend it therefore, to be hard usage, and will doubtless (if continued) reduce us to a state of beggary, whereby we shall become a burden to others, if not timely prevented by the interposition of your justice and power.

      “Your petitioners further show, that we apprehend ourselves to be aggrieved, in that, while we are not allowed the privilege of free men of the State, having no vote or influence in the election of those that tax us, yet many of our color (as is well known) have cheerfully entered the field of battle in the defence of the common cause, and that (as we conceive) against similar exertion of power (in regard to taxation) too well known to need a recital in this place.”⁹⁶

      Perhaps though the most startling appeal and challenge came from David Walker, a free Negro, born of a free mother and slave father in North Carolina in 1785. He had some education, had traveled widely and conducted a second-hand clothing store in Boston in 1827. He spoke to various audiences of Negroes in 1828, and the following year, published the celebrated Appeal in four articles, together with a preamble to the Colored Citizens of the World but in particular and very expressly to those of the United States of America. It was a thin volume of 76 octavol pages, but it was frank and startlingly clear:

      “Can our condition be any worse? Can it be more mean and abject? If there are any changes, will they not be for the better though they may appear for the worst at first? Can they get us any lower? Where can they get us? They cannot treat us worse; for they well know the day they do it they are gone. But against all accusations which may or can be preferred against me, I appeal to heaven for my motive in writing—who knows that my object is if possible to awaken in the breasts of my afflicted, degraded and slumbering brethren a spirit of enquiry and investigation respecting our miseries and wretchedness in this Republican land of Liberty!!!!

      “My beloved brethren:—The Indians of North and South America—the Greeks—the Irish, subjected under the King of Great Britain—the Jews, that ancient people of the Lord—the inhabitants of the Islands of the Sea—in fine, all the inhabitants of the Earth, (except, however, the sons of Africa) are called men and of course are and ought to be free.—But we, (colored people) and our children are brutes and of course are and ought to be slaves to the American people and their children forever—to dig their mines and work their farms; and thus go on enriching them from one generation to another with our blood and our tears!!!!

      “I