George Williams - History of the Negro Race in America from 1619 to 1880 (Vol. 1&2)

The preceding ten chapters are introductory in their nature. We felt that they were necessary to a history of the Colored race in the United States. We desired to explain and explode two erroneous ideas—the curse of Canaan, and the theory that the Negro is a distinct species—that were educated into our white countrymen during the long and starless night of the bondage of the Negro. It must appear patent to every honest student of God's word, that the slavery interpretation of the curse of Canaan is without warrant of Scripture, and at war with the broad and catholic teachings of the New Testament. It is a sad commentary on American civilization to find even a few men like Helper, "Ariel," and the author of "The Adamic Race" still croaking about the inferiority of the Negro; but it is highly gratifying to know that they no longer find an audience or readers, not even in the South. A man never hates his neighbors until he has injured them. Then, in justification of his unjustifiable conduct, he uses slander for argument.

During the late war thousands of mouths filled with vituperative wrath against the colored race were silenced as in the presence of the heroic deeds of "the despised race," and since the war the obloquy of the Negro's enemies has been turned into the most fulsome praise.

We stand in line and are in harmony with history and historians—modern and ancient, sacred and profane—on the subject of the unity of the human family. There are, however, a few who differ; but their wild, incoherent, and unscholarly theories deserve the mercy of our silence.

It is our firm conviction, and it is not wholly unsupported by history, that the Creator gave all the nations arts and sciences. Where nations have turned aside to idolatry they have lost their civilization. The Canaanites, Jebusites, Hivites, etc., the idolatrous 115nations inhabiting the land of Canaan, were the descendants of Canaan; and the only charge the Lord brought against them when he commanded Joshua to exterminate them was, that they were his enemies 116in all that that term implies. The sacred record tells us that they were a warlike, powerful people, 117living in walled cities, given to agriculture, and possessing quite a respectable civilization; but they were idolaters—God's enemies.

It is worthy of emphasis, that the antiquity of the Negro race is beyond dispute. This is a fact established by the most immutable historical data, and recorded on the monumental brass and marble of the Oriental nations of the most remote period of time. The importance and worth of the Negro have given him a place in all the histories of Egypt, Greece, and Rome. His position, it is true, in all history up to the present day, has been accidental, incidental, and collateral; but it is sufficient to show how he has been regarded in the past by other nations. His brightest days were when history was an infant; and, since he early turned from God, he has found the cold face of hate and the hurtful hand of the Caucasian against him. The Negro type is the result of degradation. It is nothing more than the lowest strata of the African race. Pouring over the venerable mountain terraces, an abundant stream from an abundant and unknown source, into the malarial districts, the genuine African has gradually degenerated into the typical Negro. His blood infected with the poison of his low habitation, his body shrivelled by disease, his intellect veiled in pagan superstitions, the noblest yearnings of his soul strangled at birth by the savage passions of a nature abandoned to sensuality—the poor Negro of Africa deserves more our pity than our contempt.

It is true that the weaker tribes, or many of the Negroid type, were the chief source of supply for the slave-market in this country for many years; but slavery in the United States—a severe ordeal through which to pass to citizenship and civilization— had the effect of calling into life many a slumbering and dying attribute in the Negro nature. The cruel institution drove him from an extreme idolatry to an extreme religious exercise of his faith in worship. And now that he is an American citizen—the condition and circumstances which rendered his piety appropriate abolished—he is likely to move over to an extreme rationalism.

The Negro empires to which we have called attention are an argument against the theory that he is without government, and his career as a soldier 118would not disgrace the uniform of an American soldier. Brave, swift in execution, terrible in the onslaught, tireless in energy, obedient to superiors, and clannish to a fault—the abilities of these black soldiers are worthy of a good cause.

On the edge of the Dark Continent, Sierra Leone and Liberia have sprung up as light-houses on a dark and stormy ocean of lost humanity. Hundreds of thousands of degraded Negroes have been snatched from the vile swamps, and Christianity has been received and appreciated by them. These two Negro settlements have solved two problems; viz., the Negro's ability to administer a government, and the capacity of the native for the reception of education and Christian civilization. San Domingo and Jamaica have their lessons too, but it is not our purpose to write the history of the Colored people of the world. The task may be undertaken some time in the future, however.

It must be apparent to the interested friends of languishing Africa, that there are yet two more problems presented for our solution; and they are certainly difficult of solution. First, we must solve the problem of African geography; second, we must redeem by the power of the gospel, with all its attending blessings, the savage tribes of Africans who have never heard the beautiful song of the angels: " Glory to God in the highest, and on earth peace, good-will toward men ." That this work will be done we do not doubt. We have great faith in the outcome of the missionary work going on now in Africa; and we are especially encouraged by the wide and kindly interest awakened on behalf of Africa by the noble life-work of Dr. David Livingstone, and the thrilling narrative of Mr. Henry M. Stanley.

It is rather remarkable now, in the light of recent events, that we should have chosen a topic at the close of both our academic and theological course that we can see now was in line with this work so near our heart. The first oration was on "The Footsteps of the Nation," the second was "Early Christianity in Africa." Dr. Livingstone had just fallen a martyr to the cause of geography, and the orators and preachers of enlightened Christendom were busy with the virtues and worth of the dead. It was on the tenth day of June, 1874, that we delivered the last-named oration; and we can, even at this distance, recall the magnificent audience that greeted it, and the feeling with which we delivered it. We were the first Colored man who had ever taken a diploma from that venerable and world-famed institution (Newton Seminary, Newton Centre, Mass.), and therefore there was much interest taken in our graduation. We were ordained on the following evening at Watertown, Mass.; and the original poem written for the occasion by our pastor, the Rev. Granville S. Abbott, D.D., contained the following significant verses:—

"Ethiopia's hands long stretching,

Mightily have plead with God;

Plead not vainly: time is fetching

Answers, as her faith's reward.

God is faithful,

Yea, and Amen is his word.

Countless prayers, so long ascending,

Have their answer here and now;

Threads of purpose, wisely meeting

In an ordination vow.

Afric brother,

To thy mission humbly bow."

The only, and we trust sufficient, apology we have to offer to the reader for mentioning matters personal to the author is, that we are deeply touched in reading the oration, after many years, in the original manuscript, preserved by accident. It is fitting that it should be produced here as bearing upon the subject in hand.