ࡱ> QSP Hbjbj33 *\Q_Q_\@%p p 8N$r,9>"$w-!Zppppppp"bp 09p!8!p!p4pT9!p X : Term 2 Week 4 Slave Religion Ball Ch10 Here it is necessary to make my readers acquainted with the rules of polity, which governed us on Sunday, (for I now speak of myself, as one of the slaves on this plantation,) and with the causes which gave rise to these rules. All over the south, the slaves are discouraged, as much as possible, and by all possible means, from going to any place of religious worship on Sunday. This is to prevent them from associating together, from different estates, and distant parts of the country; and plotting conspiracies and insurrections. On some estates, the overseers are required to prohibit the people from going to meeting off the plantation, at any time, under the severest penalties. While preachers cannot come upon the plantations, to preach to the people, without first obtaining permission of the master, and afterwards procuring the sanction of the overseer. No slave dare leave the plantation to which he belongs, a single mile, without a written pass from the overseer, or master; but by exposing himself to the danger of being taken up and flogged. Any white man who meets a slave off the plantation without a pass, has a right to take him up, and flog him at his discretion. All these causes combined, operate powerfully to keep the slave at home. But, in addition to those principles of restraint, it is a rule on every plantation, that no overseer ever departs from, to flog every slave, male or female, that leaves the estate for a single hour, by night or by day--Sunday not excepted-- without a written pass. The overseer who should permit the people under his charge to go about the neighbourhood without a pass, would soon lose his character, and no one would employ him; nor would his reputation less certainly suffer in the estimation of the planters, were he to fall into the practice of granting passes, except on the most urgent occasions; and for purposes generally to be specified in the pass. A cotton planter has no more idea of permitting his slaves to go at will, about the neighbourhood on Sunday, than a farmer in Pennsylvania has of letting his horses out of his field on that day. Nor would the neighbours be less inclined to complain of the annoyance, in the former, than in the latter case. There has always been a strong repugnance, amongst the planters, against their slaves becoming members of any religious society, Not, as I believe, because they are so maliciously disposed towards their people as to wish to deprive them of the comforts of religion--provided the principles of religion did not militate against the principles of slavery-- but they fear that the slaves, by attending meetings, and listening to the preachers, may imbibe with the morality they teach, the notions of equality and liberty, contained in the gospel. This, I have no doubt, is the ground of all the dissatisfaction, that the planters express, with the itinerant preachers, who have from time to time, sought opportunities of instructing the slaves in their religious duties. The cotton planters have always, since I knew any thing of them, been most careful to prevent the slaves from learning to read; and such is the gross ignorance that prevails, that many of them could not name the four cardinal points. At the time I first went to Carolina, there were a great many African slaves in the country, and they continued to come in for several years afterwards. I became intimately acquainted with some of these men. Many of them believed there were several gods; some of whom were good, and others evil, and they prayed as much to the latter as to the former. I knew several who must have been, from what I have since learned, Mohamedans; though at that time, I had never heard of the religion of Mohamed. There was one man on this plantation, who prayed five times every day, always turning his face to the east, when in the performance of his devotion. There is, in general, very little sense of religious obligation, or duty, amongst the slaves on the cotton plantations; and Christianity cannot be, with propriety, called the religion of these people. They are universally subject to the grossest and most abject superstition; and uniformly believe in witchcraft, conjuration, and the agency of evil spirits in the affairs of human life. Far the greater part of them are either natives of Africa, or the descendants of those who have always, from generation to generation, lived in the south, since their ancestors were landed on this continent; and their superstition, for it does not deserve the name of religion, is no better, nor is it less ferocious, than that which oppresses the inhabitants of the wildest regions of Negro-land. They have not the slightest religious regard for the Sabbath-day, and their masters make no efforts to impress them with the least respect for this sacred institution. Source: Charles Ball, Fifty Years in chains (New York 1837) Church Discipline 'Friday May 24, 1805 .....Brother Robert informed the church that he understood thro' Bro. H.Cunningham that two of our coloured sisters who are members of this church, to wit Charlotte Wall and her servant Cate Wall were in disorder, Whereupon resolved that Bro Brooks, Bro. Davis, and Bro H.Cunningham be a committee to enquire into this matter, and report thereupon at our next meeting in course.' Friday May 31, 1805 'Brother Henry Cunningham the only one of the committee that was appointed at our last, was present, whom reported that Kate Wall one of the colored members referred to appeared to be in very great disorder, whereupon requested Bro H.Cunningham to cite her to appear at our next meeting in course.' 'Friday June 7,1805.... Kate Wall being present, many disorders were proved against her as well as her being pregnant at this time, having never had a husband. the church unanimously excommunicated here from the union & communion, as well as all the special privileges of this church, but, on account of her being unknown to the world as a member of this church the usual formalities of announcing this act from the pulpit was agreed to be dispensed with.' 'Friday January 5, 1816........ Brother Thomas Williams charged brother Shave with having killed one of his Negroes & requested that two of his Negroes present, who were members of a church in our fellowship, might be admitted to give testimony against the accuses. The church hesitated and thought it improper to admit such testimony. Brother Shave said that the Negro in question was very impudent to him, he told him more than ten times to hush & go to his business, but he continued very impudent, at length he told him that if he did not hold his jaw he would strike him, Will you replied the Negro, will you strike me, upon which he slightly struck with his hand, the Negro then closed his fist and struck him a blow which cut thro his jaw, from the inner part he took one or two, then he took hold of a stick, which the Negro also caught hold of, a scuffle ensued between them, the Negro let go his hold of the stick & turned from him on which he struck him with the stick & brought him to the ground & of which blow he died a few weeks after. That he had no design nor intent to kill him, & had he thought it would have done so he would not have done it for all that Mr Williams had, that in all his conduct while in charge of his plantation, he did nothing but what he really believed was for the interest of Mr Williams. That this unhappy circumstance had given him deep humiliation before God, from whom he hoped he had received pardon, and that he was now ready to beg Mr William's pardon etc. He further stated that he was willing that the black testimony should be heard, upon which the question was put to the church whether they should be heard, a majority present declared in favor of the measure, they were then called separately & apart from each other, the first said that he saw Mr Shave give the Negro in question three blows with the stick which he produced, but said that he did not see the Negro fall, as he was in the ditch that he neither saw Mr Shave strike at him with his fist, nor the Negro strike him. The second Negro said that Mr Shave struck but one blow, which brought him down to the ground, he also said that he did not see Mr Shave strike at the Negro nor the Negro at him with the fist, brother Williams said that he did not believe Mr Shave's assertion that the Negro had struck him, but supposed he invented that story for the purpose of avoiding justice. The church had nearly half retired, being late, and the decision was postponed till our next meeting in course.' Friday January 12, 1816..... 'On deciding upon the case of Brother Shave, our pastor called on him to state to the church at this time what his exercises before God had been since the late unhappy circumstances had taken place, which he did and appeared very humble and meek, he also declared that he had no objection that the church should deal with him in any way they thought proper but was willing to submit without a murmur to the church's disciplinary rule of order. Our pastor after shewing the difference between the church's censure of excommunication & suspension, said that he was truly sorry that this circumstance [p378] which seldom occurs in churches should now exist here, and the more so as it happened among brethren, yet he hoped that the humility of the brother accused, and his acknowledged sorrow for his sin, would incline the church to act on the side of mercy, and manifest her displeasure by an act of suspension rather than excommunication, the last & highest censure for the most incorrigible transgressions. He then put the question to the church, shall our brother for his transgressions be publickly excommunicated from us? those who are for it let them stand up, but three rose, who however gave up to the majority. Our pastor also put the question to the church in the following manner, shall our brother who stands charged before us, be laid under the suspension by this church with a hope of being restored to us by repentance, those who are for so doing will signify the same by rising up unanimously agreed to by the whole church, and our brother is suspended from the privileges of this church until he shall be restored. Our pastor then admonished our said brother, the meeting was closed by prayer and dismissed by our pastor.' 'Friday June 21,1816...... Brother Aaron Shave was restored and given the right hand of fellowship by our pastor in the name of this church.' Source: Minutes of the First Baptist Church, Savannah, Mercer University, Macon. Discipline for slave members Dec 21, 1798 'The male members of the church were convened in the vestry house, to enquire into some reports respecting Natt (belonging to the Revr. Mr. Gildersleeve) and Sylvia (belonging to Mrs Shephard) of their having lived in adultery with each other - when, no sufficient proof was found, to convict them of guilt, but, it was thought their past conduct had given room for suspicion. It was therefore proposed, that they be debarred from the ordinance of the Lords supper, until the church shall be better satisfied respecting their conduct; and that they be admonished. To which it was agreed.' April 19, 1799 'the church convened in the Vestry further to consider the case of Natt & Sylvia. Agreed, to notify from the pulpit, that as nothing criminal against them can be ascertained, but only some imprudence of behavior, and as their conduct lately so far as known, had been irreproachable; so we judge no sufficient cause remaining to debar them from the special ordinances of Christ, & do therefore restore them to their former standing in the communion of this church.' Jan 29, 1804 'The church convened in the Vestry house to consider the case of Natt & Philis (both belonging to the Revd C. Gildersleeve) Natt being charged by Phillis with having repeatedly solicited her, about a year ago, to a criminal intimacy; which the said Natt positively denied. The parties being on unfriendly terms, and some circumstances against the probability of Natt being guilty of the charge, it was agreed, that both be suspended untill further satisfaction.' July 8, 1804 'The church convened in the Vestry house, when Merian belonging to John Stewart being present, was charged with having lived in criminal intimacy with Charles (also belonging to said J.Stewart) she, not being able any longer to conceal her pregnancy, acknowledged her guilt, and was thereupon suspended.' Feb 23, 1805 'Sylvia formerly belonging to Wm Girardeau was suspended for taking a husband in an irregular manner.' June 10, 1809 'The case of Natt & Phillis ( belonging to the Rev'd C. Gildersleeve) who had been suspended 29th Jany 1804, was considered. Phillis acknowledged, that, she supposed it probable she might have been mistaken as to Natt's intentions being criminal, and was, now, willing to believe he was innocent. She was then restored to her former standing; and Natt would also have been restored, but on account of his wishing to be allowed to take another wife, while his former one ( a member of this church) is still living, she having left him and removed, of her own accord, to Savannah: the church being apprehensive, that his conduct might have induced her to leave him, agreed, that he should remain suspended until further information on that subject.' Nov 4, 1809 'Natt and Marian belonging to John Stewart having been under suspension were restored to their former standing.' Source: Records of the Midway Congregational Church, Georgia Historical Society Missionary Report p24 I was preaching to a large congregation on the Epistle of Philemon: and when I insisted upon fidelity and obedience as Christian virtues in servants and upon the authority of Paul, condemned the practice of running away, one half of my audience deliberately rose up and walked off with themselves, and those that remained looked anything but satisfied either with the preacher of his doctrine. After dismission there was no small stir among them: some solemnly declared that there was no such an Epistle in the Bible others that it was not the gospel others that I preached to please the masters others that they did not care if they ever heard me preach again. Tenth Annual Report of the Association for the Religious Instruction of the Negroes in Liberty County, Georgia. (Savannah, P G Thomas, 1845) Rules for missionaries 1, Visit no plantation without permission, and when permitted never without previous notice being given to that effect 2. Have nothing to do with the civil condition of the negroes, or with their plantation affairs. 3. Hear no tales respecting their owners, or managers, or drivers; and keep within your own breast whatever of a private nature may incidentally come to your knowledge. 4. Be no party in their quarrels; but cultivate justice, impartiality and universal kindness. 5. Condemn without reservation every vice and evil custom, in the terms of Gods holy word, and inculcate the discharge of every duty, whatever may be the real or apparent hazard of popularity or success 6. Preserve the most perfect order at all your public and private meetings. 7. Impress the people with the great value of the privilege enjoyed of religious instruction, and invite their co-operation, and throw yourself upon their confidence and support. 8. Make no attempts to create temporary excitements; or to introduce any new plans or measures of doubtful expediency; but make diligent and prayerful use of the ordinary and established means of grace of Gods appointment, and try to walk by faith, and not by sight. 9. Support in the fullest manner the peace and order of society, and hold up to their respect and obedience, all those whom God in his providence has placed in authority over them. 10. Notice no slights nor unkindness shown to you personally, either by white or black. Dispute with no man about your work, but depend on the power of truth, and upon the spirit and blessing of God, together with long suffering, patience, and perseverance, to overcome opposition, and remove prejudices, and ultimately bring all things right. 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