The Journal of Negro History, Volume 4, 1919. Various
discrimination. Coming from all parts of Africa and having no common language and common tradition, the memories of Africa which they brought with them were soon lost.
There was less opportunity in the United States also than in the West Indies for a slave to meet one of his own people, because the plantations were considerably smaller, more widely scattered and, especially, because as soon as they were landed in this country, slaves were immediately divided and shipped in small numbers, frequently no more than one or two at a time, to different plantations. This was the procedure with the very first Negroes brought to this country. It was found easier to deal with the slaves, if they were separated from their kinsmen.
On the plantation they were thrown together with slaves who had already forgotten or only dimly remembered their life in Africa. English was the only language of the plantation. The attitude of the slave plantation to each fresh arrival seems to have been much like that of the older immigrant towards the greenhorn. Everything that marked him as an alien was regarded as ridiculous and barbaric.84 Furthermore, the slave had in fact very little desire to return to his native land. I once had an opportunity to talk with an old man living just outside of Mobile, who was a member of what was known as the African colony. This African colony represented the cargo of one of the last slave ships successful in landing in this country just at the opening of the war. The old man remembered Africa and gave me a very interesting account of the way in which he was captured and brought to America. I asked him if he had ever wished to return. He said that a missionary who had been in their country and spoke their language had visited them at one time. This missionary offered to send them back to Africa and even urged them to go. "I told him," said the old man, "I crossed the ocean once, but I made up my mind then never to trust myself in a boat with a white man again."
The fact that the Negro brought with him from Africa so little tradition which he was able to transmit and perpetuate on American soil, makes that race unique among all peoples of our cosmopolitan population. Other peoples have lost, under the disintegrating influence of the American environment, much of their cultural heritage. None have been so utterly cut off and estranged from their ancestral land, traditions and people. It is just because of this that the history of the Negro offers exceptional materials for determining the relative influence of temperamental and historical conditions upon the process by which cultural materials from one racial group are transmitted to another; for, in spite of the fact that the Negro brought so little intellectual baggage with him, he has exhibited a rather marked ethnical individuality in the use and interpretation of the cultural materials to which he has had access.
The first, and perhaps the only distinctive institution which the Negro has developed in this country is the Negro church, and it is in connection with his religion that we may expect to find, if anywhere, the indications of a distinctive Afro-American culture. The actual conditions under which the African slaves were converted to Christianity have never been adequately investigated. We know, in a general way, that there was at first considerable opposition to admitting the Negro into the church because it was feared that it would impair the master's title to his slaves. History records too that the house servants were very early admitted to churches and that in many cases masters went to considerable pains to instruct those servants who shared with them the intimacy of the household.85 It was not, however, until the coming of the new, free and evangelistic types of Christianity, the Baptists and the Methodists, that the masses of the black people, that is, the plantation Negroes, found a form of Christianity that they could make their own.
How eagerly and completely the Negro did take over the religion of these liberal denominations may be gathered from some of the contemporary writings, which record the founding of the first Negro churches in America. The first Negro church in Jamaica was founded by George Liele, shortly after the close of the Revolutionary War. George Liele had been a slave in Savannah, but his master, who was a Tory, emigrated to Jamaica upon the evacuation of that city. Andrew Bryan in Savannah was one of Liele's congregation. He was converted, according to the contemporary record, by Liele's exposition of the text "You must be born again!" About eight months after Liele's departure, Andrew began to preach to a Negro congregation, "with a few white." The colored people had been permitted to erect a building at Yamacraw, but white people in the vicinity objected to the meetings and Bryan and some of his associates were arrested and whipped. But he "rejoiced in his whippings" and holding up his hand declared "he would freely suffer death for the cause of Jesus Christ." Bryan's master interceded for him and "was most affected and grieved" at his punishment. He gave Bryan and his followers a barn to worship in, after Chief Justice Osbourne had given them their liberty. This was the origin of what was probably the first Negro church in America.
George Liele and Andrew Bryan were probably not exceptional men even for their day. The Rev. James Cook wrote of Bryan: "His gifts are small but he is clear in the grand doctrines of the Gospel. I believe him truly pious and he has been the instrument of doing more good among the poor slaves than all the learned doctors in America."86 The significant thing is that, with the appearance of these men, the Negroes in America ceased to be a mission people. At least, from this time on, the movement went on of its own momentum, more and more largely under the direction of Negro leaders. Little Negro congregations, under the leadership of Negro preachers, sprang up wherever they Were tolerated. Often they were suppressed, more often they were privately encouraged. Not infrequently they met in secret.
In 1787 Richard Allen and Absolom Jones had formed in Philadelphia the Free African Society, out of which four years later, in 1790, arose the first separate denominational organization of Negroes, the African Methodist-Episcopal Church. George Liele, Andrew Bryan, Richard Allen, and the other founders of the Negro church were men of some education, as their letters and other writings show. They had had the advantage of life in a city environment and the churches which they founded were in all essentials faithful copies of the denominational forms as they found them in the churches of that period.
The religion of the Negroes on the plantation was then, as it is today, of a much more primitive sort. Furthermore, there were considerable differences in the cultural status of different regions of the South and these differences were reflected in the Negro churches. There was at that time, as there is today, a marked contrast between the Upland and the Sea Island Negroes. Back from the coast the plantations were smaller, the contact of the master and slave were more intimate. On the Sea Island, however, where the slaves were and still are more completely isolated than elsewhere in the South, the Negro population approached more closely to the cultural status of the native African. The Sea Islands were taken possession of in the first years of the war by the Federal forces and it was here that people from the North first came in contact with the plantation Negro of the lower South. They immediately became interested in the manners and customs of the Island Negroes, and from them we have the first accurate accounts of their folk-lore and sayings.
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