Friday, March 31, 2017

The Luddites Were Wrong Then and They're Wrong Now

The Luddites Were Wrong Then and They're Wrong Now

When Joseph Whitworth was growing up in Stockport, the man who became the greatest mechanical engineer of the Victorian age witnessed a traumatic sight. In 1812, this unlovely industrial town on the outskirts of Manchester was overrun by Luddite rioters, all the more terrifying as they were wearing women’s clothes as they went on the rampage, smashing power looms and burning down textiles mills. Many of the Luddites were later hanged, their protest against new technology in vain.
Whitworth pioneered a manufacturing revolution that saw Great Britain transformed from a craft economy to full mechanization.

Today, the impact of new technology on jobs and social order is as burning a political and economic question as it was in the 19th century. In recent years, millions of Americans and others around the world have lost their jobs in manufacturing, their disaffection helping to propel Donald Trump to the White House.

There seem to be increasingly few jobs that a computer cannot do better than a mere human being, from flipping burgers to driving a lorry or processing an insurance claim. Whitworth, who lived from 1803 to 1887, was at the heart of a similar Victorian debate.

Less celebrated than Brunel or Stephenson, Whitworth’s impact was arguably more important than these better-known figures. Together with other mechanical engineers such as Henry Maudslay, Richard Roberts, and James Nasmyth, Whitworth pioneered a manufacturing revolution that saw Great Britain transformed from a craft economy to full mechanization in the space of two generations. Without this, the railways could not have come into being, the textiles industry would not have become so dominant, and shipbuilding would not have evolved into a great industry.

When Whitworth started out, the main tools used in the primitive factories of London, Birmingham, and Manchester were hammer and chisel, wielded by hand. The UK’s craftsmen were highly skilled, but standards of accuracy were poor. Mass production was at a rudimentary stage. By the time of the Great Exhibition in 1851, when Whitworth carried off more prizes for engineering excellence than anyone else, all had changed: the UK was the undisputed workshop of the world.

It wasn’t until Whitworth completed the job in the 1860s, that there were standard measures for nuts and bolts

The mid-century was the age of machinery: machines operated to unprecedented levels of precision. Whitworth designed one that could measure down to a millionth of an inch, admired at the Great Exhibition by Prince Albert and Charles Dickens. He pioneered machine tools, the lathes, boring, planing, milling, drilling and slotting machines and so forth that replicated tasks traditionally carried out by hand. These were sold by the ton from his factory in the heart of Manchester, near Piccadilly Station.

His great rival and fellow Manchester industrialist, James Nasmyth, also won a prize for his steam hammer, an archetypal machine tool that was a source of wonderment to contemporaries as it combined power with delicacy: it could bash a giant red-hot girder into shape as well as be brought to rest on top of a wine glass. This technology was adapted to make the pile driver, a machine that transformed Victorian civil engineering and is still in use on building sites today.

Mass production became a reality as did interchangeable components – the notion that you could make parts for an engine or a ship or a railway carriage in different factories and they would all fit together. Remarkably, it wasn’t until Whitworth completed the job in the 1860s, that there were standard measures for nuts and bolts, the most basic manufacturing components. The Whitworth Standard was in place in much of the world until after the Second World War.

Contemporaries viewed mechanization, the 19th-century equivalent of automation, with a mixture of horror and awe. We are familiar with the lurid descriptions of the industrial north in the novels of Charles Dickens or Elizabeth Gaskell, but less so with the wonderment people felt when they saw the machinery at work.

In the mid-twenties, the Manchester engineer Richard Roberts invented the self-acting mule, a machine that more or less completely automated the fiendishly complicated task of spinning yarn. “I have stood for hours admiring the precision with which the self-actor executes its multifarious successions and reversals of movement,” gushed one observer. The machine was dubbed the Iron Man because it seemed to move and think as if it were a human being.

The Iron Man was invented at the request of Manchester mill-owners who were fed up with the power of their workers to hold production to ransom and demand ever higher wages. As today, one of the motivations for the new technology was to cut costs and eliminate the need for troublesome human labor.

James Nasmyth retired from business in the 1850s after a bruising strike, complaining that workers were feckless and failed to turn up for work, while machines “never got drunk, their hands never shook from excess, they were never absent from work, they did not strike for wages [and] they were unfailing in their accuracy and regularity”. With the help of machinery, he reduced the workforce at his Patricroft factory near Manchester by half.

Brute force is set aside, and the eye and the intellect of the workman are called into play

But, echoing today’s debates, there was another perspective. Whitworth celebrated the fact that mass production brought prices down dramatically: the cost of making a surface of cast iron true with hammer, chisel, and file was 12s per square foot, compared to labor costs of less than one penny if a planing machine were used. Likewise, the price of a 29-yard bolt of printed cloth fell from 30s 6d to 3s 9d.

This spectacular reduction in costs brought benefits to society at large, he contended. Staple goods became cheaper, and there would be more leisure time for workers and less need for strenuous manual labor. The technology created new and better jobs for working people, and wages could go up.

Even Nasmyth agreed. “Brute force is set aside, and the eye and the intellect of the workman are called into play,” he said. “All that the mechanic has to do now, and which any boy or lad of 14 or 15 is quite able to do, is to sharpen his tool, place it in the machine in connexion with the work, and set on the self-acting motion, and then nine-tenths of his time is spent in mere superintendence, not in labouring, but in watching the delicate and beautiful operations of the machine.”

By the middle of the 19th century, British engineering had become capital – rather than labor – intensive. Businesses had become larger, and more dependent on expensive equipment and less on an aristocracy of skilled labor. The roots of the UK’s notoriously poor industrial relations were established.

Whitworth himself was sent by the government to examine American manufacturing practices after the Great Exhibition. He found American workers embraced innovation, while the British resisted change and shared some of the destructive tendencies of their Luddite forebears.

A strange and obsessive man, with the looks of a baboon (according to Jane Carlyle), Whitworth had strong humanitarian concerns for his own workforce, installing public baths near his factory, while he was alive giving away a stupendous £100,000 to fund 30 technical scholarships.

Karl Marx saw the mechanization pioneered by Whitworth and his peers as dehumanizing and spiritually impoverishing.

In 1874, he converted his business into a limited liability company and became a pioneer of worker democracy, sharing control with 23 senior staff, and encouraging ordinary operatives to invest £25 in shares. When he died childless in 1887, he left £600,000 to fund his favorite causes. This is the equivalent of Bill Gates-style munificence in our own age, and his philanthropy benefits the students of Manchester University to this day, as well as the park and the magnificent gallery that bears his name.

Thomas Carlyle, Charles Dickens, and Karl Marx saw the mechanization pioneered by Whitworth and his peers as dehumanizing and spiritually impoverishing. But for all the poverty and squalor associated with rapid industrialization, the expanding population enjoyed enduring improvements in living standards, and the economy began to grow at an unprecedented rate. In the long run, writes the economist Robert C Allen, the economic growth that got going in the mid-1800s “compounded to the mass prosperity of today.”

The lesson for today is that technological innovation can be extremely painful, but that over the longer term it does not necessarily come at the price of jobs or prosperity: indeed, new technology begets further innovation that creates wealth and employment in entirely unforeseeable ways. This was not appreciated by the frock-wearing Luddites of the early 19th century, nor is it understood by their spiritual heirs two centuries later.
Republished from CapX.
David Waller
David Waller
David Waller is an author, business consultant and former Financial Times journalist specialising in business and the nineteenth century. He is the author of "Iron Men: How One London Factory Powered the Industrial Revolution and Shaped the Modern World" (Anthem Press).
This article was originally published on FEE.org. Read the original article.

Sunday, March 26, 2017

Intelligence and Wealth by Professor Walter B. Pillsbury 1921


Intelligence and Wealth by Professor W.B. Pillsbury 1921

See also Capitalism in America - 100 Books on DVDrom (Captains of Industry)  and The History & Mystery of Money & Economics-250 Books on DVDrom

One form of selection is through success in some particular occupation. In every large business there is a constant stream of men who rise from the ranks, and a large proportion of the successful men, who acquire wealth and position and thus become prominent in society or in politics, are chosen in this way. These are made up, in part, of men of high intelligence who for some reason dropped from school early. Many undoubtedly have capacities that would not have led to academic success but are valuable in business. How many of the latter type there are, and what constitutes the means of selection or the measure of ability is, most probably, value to the business in the opinion of the immediate superior. In many departments we find in the amount of business secured or in the actual accomplishment in the individual's own business objective measures of ability. All of these embody tests of energy, of push, and of social capacities that are not involved in the university work or are not important in the same degree. We know only that intelligence is required for a high degree of business success, but courage and energy may compensate in some degree as they cannot in the higher school work. What relation there may be between success of this type and what we call intelligence as measured by scholastic work, is not definitely known. Probably successful business men are a mixture of those who succeed because of good intelligence, mixed with a certain amount of persistence and fighting qualities, of those who have considerable fighting ability and less intelligence, and of those who know how to get on by taking their opinions and aims and methods from successful men about them. One of the most successful of modern manufacturers showed in a recent court examination that he would not be able to pass at all one of the tests most relied upon in the best known series of mental tests, that of making definitions of abstract terms. Of course, the tests are not so well established that we can regard that as evidence of his defective intelligence rather than of the unreliability of the test. Certainly, if we are to prove that certain of these men lack intelligence, a large part of the population would regard it as a proof that intelligence is an undesirable characteristic.

Very interesting would it be to raise the question whether intelligence is closely correlated with wealth. On the whole, there can be no doubt that the two are connected. We find an occasional exception in individuals of markedly low intelligence who have accumulated considerable wealth, and we have the testimony of Charles Francis Adams that the men of wealth are on the whole stupid. As statistical evidence is the fact that several surveys of the well-to-do neighborhoods indicate that the children there are mentally a year older than are the children of the slums of the same chronological age. This of course, is a comparison between the poor and those of average wealth, but has a bearing upon our problem in so far as it indicates that the well-to-do are more intelligent than the poverty stricken. On the whole it would seem that while a modicum of intelligence is necessary for great wealth, other factors are important as well. Some of these are beneficial to society, others not. Among the most important of these qualities are initiative, persistence, social address, acceptance of conventional ideals, and in many cases an emotional defect or defect of imagination that impairs sympathy for the victims in those instances in which wealth is won at the expense of others. Many intelligent men think that acquiring wealth is not worth the effort required and prefer to apply their energy in other directions; many lack the immediate opportunity, and still others are disturbed by the thought of the men who may suffer in the process. This last attitude is well illustrated by a student who explained his failure to succeed on a summer canvassing tour for an article of luxury, by his inability to talk enthusiastically when he knew that the people to whom he was trying to sell really needed their money for the necessities of life. Men selected for great wealth are above the average in intelligence, but wealth is not a direct measure of intelligence.


Tuesday, March 21, 2017

Yellow Journalism - The Fake News of the Past by Sydney Brooks 1911


The Yellow Press - The Fake News of the Past by Sydney Brooks 1911

The late Mr. Joseph Pulitzer was unquestionably one of the most remarkable personalities of latter-day America. Indomitable by nature, of quick, unshackled perceptions, passionate to learn and to experiment, and with a strong vein of idealism running through his lust for power and success and domination, he was fortunate in the fate that landed him, forty-seven years ago, in Boston when America was on the very point of plunging into the most amazing era of material development and exploitation that the world has yet witnessed. The penniless son of a Jewish father and a Catholic mother, young Pulitzer shifted from one occupation to another before he finally found his life-work in journalism. He was a soldier, a steamboat stoker on the Mississippi, a teamster, and, some say, a hackman and a waiter by turns before he became a reporter on a St. Louis newspaper. Once in journalism his daring and imagination and his avidity to master every detail of his profession quickly carried him to the front. He bought a St. Louis evening paper and converted it into the Post-Despatch, working it up into one of the most influential journals and most valuable newspaper properties in the Middle West. In 1883 he purchased from Jay Gould the New York World, and almost to the day of his death, in spite of long absences and the appalling affliction of blindness, he remained its director and inspiration. Under his dashing guidance the World became the most fearless, the most independent, the most powerful, and also the most sensational journal in the United States. On the occasion of his sixtieth birthday Mr. Pulitzer sent a message to his staff in which he embodied his conception of a great newspaper: "An institution which should always fight for progress and reform; never tolerate injustice or corruption; always fight demagogues of all parties; never belong to any party; always oppose privileged classes and public plunder; never lack sympathy with the poor; always remain devoted to the public welfare; never be satisfied with merely printing news; always be drastically independent; never be afraid to attack wrong whether by predatory plutocracy or predatory poverty." And in a codicil to his will, published on November 15th, he reiterated his journalistic ideals in the form of a last request and admonition to his sons: "I particularly enjoin on my sons and descendants the duty of preserving, perfecting, and perpetuating the World newspaper, to the maintenance and publishing of which I have sacrificed my health and strength, in the same spirit in which I have striven to create and conduct it as a public institution from motives higher than mere gain, it having been my desire that it should be at all times conducted in a spirit of independence and with a view to inculcating high standards and public spirit among the people and their official representatives; and it is my earnest wish that the said newspaper shall hereafter be conducted on the same principles." These are high professions of faith, and the World in many ways has not fallen below them. Time and again Mr. Pulitzer risked popularity and gain and offended many powerful interests rather than compromise where he thought compromise to be wrong. Often reckless, prejudiced, and unfair in his onslaughts, he nevertheless rendered many public services, withstood the clamour of the hour at more than one fateful crisis, and preserved inviolate and incorruptible his ideal of independence. He was a man of real public spirit and of genuine political instinct, and the large sums he devoted to establishing a school of journalism in Columbia College bore witness to a pride in his profession to which no member of it can be indifferent. In his own distinctive phosphorescent way he meant to be, and was, a force for righteousness.

It is probable, however, that when the memory of his individuality has faded, Mr. Pulitzer will be chiefly remembered as the Father of the Yellow Press, or, at any rate, as the man who, if he did not originate yellow journalism, so greatly extended it as to make it appear his own invention, and who, if he left some of its least creditable excesses to others, was for long its best known and most pyrotechnical practitioner. In that capacity his practice did not always square with his principles. There is no more vigorous or higher-minded journal in the United States than Collier's Weekly. In paying tribute to Mr. Pulitzer's memory and in emphasising the vastness of the opportunity open to his sons and successors, that admirable organ recently remarked: "Upon them is the burden of showing originality and strength, like their father, but of applying those qualities to a changing era. The forward spirit that he showed in attacking social feudalism, they will find themselves called upon to apply to the pressing task of helping to take graft and falsehood out of journalism itself. He never cared to do his share toward removing the loan shark and the patent-medicine poisoner by forbidding them the use of his own columns. The news also needs to be treated with more responsibility. We will give an instance from a recent day. A young stenographer, passing from a street car to her home a block away after nightfall, felt a
man's fingers clinch about her neck, and when she reached her hands towards the fingers she found that they were very large. Twenty minutes later the girl's mother found her on the sidewalk, weeping hysterically, and able to remember only that she had been strangled. Next day in the Evening World it was stated on the authority of an examining physician that the girl's skull was fractured, her jaw broken, her breasts, face and arms terribly bitten, 'as a mad dog might have torn the victim of an infuriated attack,' and her body covered with bruises from blows struck by a club of which the girl cried out deliriously; lusty bloodhounds led a horde of officers in uniform and a score of detectives across the countryside. Actually there were no bloodhounds, no pursuing policemen in uniform, no bites, no fractured skull, no broken jaw, no body bruises, and no club. As Joseph Pulitzer served his generation in his own direction, so his sons, we are sure, will serve a later generation in the light of present morals." This willingnesss to sport with the facts and to insist on extracting "a thrill" from every incident is one of the distinctive characteristics of the Yellow Press. The World has been by no means immune from it. I remember reading in its columns a long interview with Mr. Pierpont Morgan of a most sensational character, and admirably contrived to embitter the working man against the capitalists. Mr. Morgan's inaccessibility to journalists is notorious, and the statements he was alleged to have made were of a kind to stamp the whole interview as a concoction from beginning to end. In a subsequent issue, when the damage had been done, the World acknowledged that it had been "imposed upon." At the same time, and side by side with its retraction, it published a series of comments on the alleged interview from a number of newspapers — a proceeding that might well have been taken as the text for a lecture in Mr. Pulitzer's School of Journalism.

To put the American Yellow Press in its proper light, one must remember that journalism, while a giant, is a very young one. In its present form it is the product of a quick succession of astounding inventions. The railway, the cable, the telegraph, the telephone, the rotary press, the linotype, the manufacture of paper from wood-pulp, and colour-printing — these are the discoveries of yesterday that have made the journal of to-day possible. We are still too near to the phenomenon to be able to assess its significance, or to determine its relations to the general scheme of things. Journalism still awaits its philosopher: awaits, I mean, someone who will work out the action and reaction of this new and tremendous power of organised, ubiquitous publicity upon human life. It has already, to all appearances, taken its place among the permanent social forces; we see it visibly affecting pretty nearly all we do and say and think, competing with the churches, superseding parliaments, elbowing out literature, rivalling the schools and universities, furnishing the world with a new set of nerves; yet nobody that I am aware of has yet attempted to trace out its consequences, to define its nature, functions, and principles, or to establish its place and prerogatives by the side of those other forces, religion, law, art, commerce, and so on, that, unlike journalism, infused the ancient as well as the modern world. Journalism is young, and the problems propounded by the necessity of adjusting it to society and the State have so far been hardly formulated. Its youth must be its excuse for whatever flaws and excesses it has developed. The Yellow Press, as I view the matter, is a disorder of infancy and not of decrepitude; it is a sort of journalistic scarlet fever, and will be cured in time. And there are many reasons why it should have fastened upon America with particular virulence. Journalism there has run through three main phases. There was first, the phase in which a paper was able to support itself by its circulation alone, in which advertisements were a minor consideration, and in which the editor, by his personality, his opinions, and his power of stating them, was the principal factor. But the day of the supremacy of the leading article perished soon after the Civil War, and there set in the era — it is just beginning with us — when the important thing was not opinion but news, and when the advertisers became the chief source of newspaper profits. Speaking broadly, the centre of the power of the Press in the United States has shifted from the editorial to the news columns. Its influence is not on that account less operative, but it is, I should judge, less tangible and personal and more diffused, dependent, that is to say, less on editorial comment than on the skill shown in collecting the news of the day and in presenting it in a form that will express particular views and policies. The ordinary American journal of to-day serves up the events of the preceding twenty-four hours from its own point of view, coloured by its own prepossessions and affiliations, and the most effective propagandism for or against a given measure or man is thus carried on continuously, by a multitude of little strokes, in the news columns, and particularly in the headlines attached to them. Now the Americans have always taken a liberal, if not a licentious, view of the kind of news that ought to be printed. In a somewhat raw, remote, free and easy community, impressed with the idea of social equality, absorbed in the work of laying the material foundations of a vast civilisation, eminently sociable and inquisitive but with comparatively few social traditions and almost no settled code of manners, it was natural enough that the line between private and public affairs should be loosely drawn. Moreover, the Americans have never enjoyed anything like the severity of our own libel laws. The greater the truth the greater the libel is not a maxim of American law. On the contrary, a statement, if published without malice, is held to be justifiable so long as it can be shown to be true. Attempts have been made in some States to elevate a published retraction into a sufficient defence in a suit for libel, and to invest a reporter's "copy " with the halo of "privileged communication." Then, again, there is nothing in America that at all corresponds to our law of contempt of court. An American paper is entitled to anticipate the probable findings of a judge and jury, to take sides in any case that happens to interest it, to comment on and to garble the evidence from day to day, to work up sympathy for or against the prosecutor or defendant, and to proclaim its conviction of the guilt or innocence of the prisoner from the first moment of his arrest and without waiting for the tiresome formality of the verdict. Hardly an issue, indeed, appears of even the most reputable organs in the United States, such as the New York Sun, The Times, and the Evening Post, that would not land its publisher and editor in prison if the English law of contempt of court obtained in America.

Conditions such as these favoured from the first the species of journalism which the world has agreed to designate as yellow. When James Gordon Bennett, for instance, started the New York Herald, he specifically, as he himself said in his salutatory, "renounced all so-called principles." He set out to find the news and to print it first; the more private and personal it was the better. He was more than once horse-whipped in the streets of New York. But that did little good. Bennett's reply was to bring out a flaming "extra" with a full account of the incident written in his own pungent English. The more he was horse-whipped the more papers he sold. From the success of the New York Herald may be dated that false conception of what news is, of the methods that may be employed in getting it, and of its importance to a newspaper that has since permeated nearly all American journalism. Mr. Pultizer and Mr. Hearst have in reality done little more than to devote inexhaustible ingenuity, wealth, and enterprise to working the soil which Mr. Bennett long ago was the first to break. But their form of cultivation has been so intensive as to constitute by itself the third of the three phases through which American journalism has thus far passed! The Yellow Press existed long before it was christened. It was not, indeed, until 1895, when Mr. Hearst came to New York intent on beating Mr. Pulitzer on his own ground and by his own weapons, that the type of journalism which emerged from their resounding conflict was labelled "yellow." As a mere uninitiated Englishman, resident at that time in New York, it seemed to me a contest of madmen for the primacy of a sewer. Sprawling headlines, the hunting down of criminals by imaginative reporters, the frenzied demand for their reprieve when caught and condemned, interviews that were "fakes" from the first word to the last, the melodramatisation of the follies of the Four Hundred, columns of gossip and scandal that could only have emanated from stewards in the fashionable clubs or maids and butlers in private houses, sympathetic reports from feminine pens of murder, divorce, and breach of promise cases with a sob in every line, every incident of the day tortured to yield the pure juice of emotionalism beloved of the servants' hall — such was the week-day fare provided by the Yellow Press in those ebullient days. On Sundays it was much worse. It is on Sunday that the American papers, yellow and otherwise, put forth their finest efforts and produce their most flamboyant effects. The Sunday edition of a New York daily is a miscellany of from sixty to eighty pages that in mere wood-pulp represents a respectable plantation and that would carpet a fair-sized room. Of all its innumerable features the most distinctively yellow is the comic supplement printed in colours. Nothing better calculated to kill the American reputation for humour has ever been conceived. It is a medley of knock-about facetiousness, through which week after week march a number of types and characters — Happy Hooligan, Frowsy Freddy, Weary Willie, Tired Tim, and so on — whose adventures and sayings make up a world that resembles nothing so much as a libellous vision of the cheapest music hall seen in a nightmare by a madman. And among the other attractions of these Sunday editions you will usually find a page or two given up to the doings and photographs of those preposterous actors and actresses who are so woefully smaller than the art they practise; and another page, fully illustrated, to society news and scandal; and a third page, and, with luck, a fourth, to the latest crime. The Yellow Press has consistently specialized in crime. I recall a famous issue of one paper that described and illustrated a hundred different ways of killing a man; and, indeed, a would-be criminal could hardly hope for a better school in which to master the theory of his profession. Pictures of men in masks in the act of blowing open a safe, of an embezzling cashier stepping on to the train for Mexico, of a drunken man assaulting his wife with a bootjack, of a youth drowning a girl he has betrayed, reproductions of the faces of murderers, of the rooms in which and the weapons with which their crimes were committed, precise and detailed descriptions of the latest swindling trick or embezzlement device or confidence game — even, in one case, I remember, a column and a half of exact information on the construction of an infernal machine and the best way of packing it so as to avoid detection in the post office — these are the aids with which the Yellow Press strews the path of the budding burglar, thief, and criminal.

But perhaps its greatest offence is its policy of perverting the truth in the interest of a mere tawdry sensationalism, of encouraging the American people to look for a thrill in every paragraph of news, of feeding them on a diet of scrappy balderdash. This habit of digging away for what is emotionally picturesque and "popular" has infected almost the whole of the American daily Press. Only a few months ago a professor of moral philosophy at Harvard was bewailing how egregiously he had been victimised by this policy. He was delivering an address at a girls' college in Boston on the higher education of women, and in the course of it he mentioned the case of a girl-student who had become so absorbed in her work as to lose all interest in social diversions. Her parents and friends pressed her to slacken off for a year or so and devote more time to balls and luncheons and so on. She came to him, the professor, for advice, and he counselled her to do as she was urged. "Flirt," he said, "flirt hard and show that a college girl is equal to whatever is required of her." The professor, as I said, in the course of his address, which took about a hour to deliver, recalled this incident. He did not dwell on it; he made no other reference to it whatever; he said nothing at all about the place that flirtation should hold in a properly organised curriculum. That same evening a Boston paper came out with a report of his "Address on Flirtation." The next day he was asked for but declined an interview on the subject. The interview, however, appeared, a column of imaginative literature, generously adorned with headlines and quotation marks, setting forth in the gayest of colours his "advocacy of flirtation." The professor, not being an ardent newspaper reader, did not realise what had happened until there suddenly began to rain upon him a succession of solemn or derisive editorials, letters from distressed parents, abusive post cards, and leaflets from societies for the prevention of vice with the significant passages marked. The bubble grew and grew; "symposia" were held by scores of papers on whether girls should flirt; the topic raged over the continent; and it soon became a settled conviction in the minds of some ninety million people, who at once proceeded to denounce his hoary depravity, that the professor of moral philosophy at Harvard was advocating a general looseness in the relations of the sexes. And that is the sort of buffoonery to which any man who opens his mouth in public in the United States is inevitably exposed.

But not all of the enormities of the Yellow Press were of their own commission. They fostered an appetite for sensationalism, and all sorts of news-bureaus and Press agencies came into existence to gratify it. More than once the yellow journals found themselves hoist with their own petard and tricked into publishing incidents that had never the slightest basis in fact. It is on record, for example, that the editor of one of these news agencies conceived one day a wonderfully plausible story of an attempted suicide in a fashionable doctor's office, the would-be suicide being rescued only by the timely intervention of the doctor. The thing never happened, but it might have happened, and he sat down and wrote a realistic account of it. This account he handed to a girl on his reporters' staff, telling her to take it to some prominent doctor and convince him of the numberless advantages, the prodigious advertisement, that would accrue to him if only he would endorse the tale. The first doctor she approached said he could stand a good deal in the way of exaggeration, but that he was not yet educated up to the point of swearing to the truth of a story that was an absolute lie. The second, a physician known all over New York, bundled her out of the house in double-quick time. At the third attempt she was successful. She found a doctor, and a well-known one, too, who was delighted with the idea, and gladly closed with her proposal. They went over his consulting room together; the cord with which the patient had tried to strangle herself during the momentary absence of the doctor, the lounge to which she was removed, the restoratives applied, were all agreed upon. The story was then sent out to the newspaper offices; the doctor, being appealed to by the reporters, confirmed it in every detail; and it appeared in the next morning's papers, three-quarters of a column of soul-moving narrative, with the doctor's photograph and a sketch of his consulting room, and this final paragraph: "Owing to the urgent pleadings of the lady, Dr. refuses to give the name and address of his patient, but says she belongs to one of the wealthiest and most exclusive social circles in the city." On the whole it would not be easy to conceive a deeper abyss of infamy.

It sometimes happened that the ingenuity of the sensation-mongers was wasted. When Mr. Henry Miller, for instance, was about to make his first appearance in New York as a star in a new play he received the following letter from the editor of one of these news bureaus: "Dear Sir,—You are probably aware that nowadays it is sensation and not talent that wins. As you are to make your first stellar appearance in New York, it is almost necessary that you do something to attract attention, and I have a scheme to propose. On Sunday night your house will be entered by burglars. They will turn the place upside down, and upon discovery pistol-shots will be fired. They will escape, leaving blood-stains upon the floor. You will get the credit of fighting single-handed two desperate robbers. The New York Herald and the other morning dailies will get the story and the whole town will be talking about you. I will furnish the burglars and take all chances, and will only charge $100 dollars for the scheme." Mr. Miller declined the offer, but it is amazing to discover whither the passion for advertisement in that land of advertisement will lead people. I remember seeing in a New York paper a long article describing a house of Pompeian design, built of glass bricks and glass columns of all colours, that was to be erected at Newport for a Western millionaire by a well-known firm of city architects, whose name and address were given and who supplied the paper with interior and exterior plans of the projected building. It turned out that no such freak was ever contemplated, and that the architects, for such advertisement as it would give them, and the reporter, hungering for a sensation, had concocted the tale between them. To the same genesis, I should say, may be ascribed a paragraph about a chiropodist who announced that he had replaced a missing toe with one of solid gold. The weapon which the Yellow Press had forged was, in short, turned against them. There were cases in which conspiracies were formed between reporters and unscrupulous outsiders to procure the insertion of paragraphs and articles on which a libel action could be based against the papers publishing them. There were cases, too, in which the reporters who were detailed on some special mission — say, to interview the jurymen after a famous murder trial — would get together, ignore the refusal of the jurymen to be interviewed, and write out, each in his own style, what they ought to have said. There is really something more than jest in the old remark that Shakespeare would never have suited a New York newspaper; he had not sufficient imagination.

But the Yellow Press is not al1 evil and inanity. It has its virtues and its usefulness. The calculation which was the base of Mr. Hearst's invasion of New York was this. He added up the figures of the circulation of all the New York papers and compared them with the census returns of population. He found that there was a large number of people in New York who apparently never read, or at any rate never bought, a paper at all. These were the people he set out to cater for, and it is undoubtedly one of the merits of the Yellow Press that it has forced people to read who never read before. That, it may be said, is not rendering much of a  service to the community if the type of reading was such as I have described. Well I think that is arguable. In the first place, not all the columns of the Yellow Press, even in its yellowest days, were filled with the frivolities and slush I have touched on; and in the second place, Mr. W. Irwin, who has contributed this year a brilliant series of articles to Collier's Weekly on American journalism, notes the very interesting fact that Mr. Hearst's papers, which one may take as fairly representative of the Yellow Press, appear to change their clientele once every seven or eight years. From this Mr. Irwin comfortably infers that in general the more a man reads the better he reads. Once implant a taste for reading and the odds are that it will unconsciously improve itself, and will in time come to discard the tenth-rate in favour of the ninth-rate. Those who begin with Mr. Hearst's organs gradually find them out, grow disgusted, and desire something better. Sounder standards are thus in process of evolution all the time, and even the Yellow Press is affected by them and finds it to its interest to conform to them. Then, too, the Yellow Press attempts so much and covers such a wide field of life that some of its enterprises, by the mere law of averages, are bound to be beneficent. The New York American, for instance, in its news as well as its editorial columns has always paid special attention to matters of public health and domestic hygiene and the rearing of children and the care of the sick. In its own peculiar way, I should say it has sincerely tried to civilise its readers and make them think. Its columns have been the means of remedying hundreds of little injustices to the poor. A reader of the American or of the Evening Journal who is oppressed by his landlord or by the police, finds in his favourite paper a ready champion of his wrongs. The American is constantly risking the patronage of its advertisers by fighting drink and cigarettes. It is prolific of semi-philanthropic activities. At the time of the Galveston flood and the San Francisco earthquake Mr. Hearst sent three full trains of provisions, clothing, medicines, doctors, and nurses across the Continent. The American conducts an admirable fresh-air fund; it takes a hundred children from the tenements every day throughout the summer for a day's outing at the seaside; it offers each year a two-weeks' vacation to the entire family having the largest number of children in the New York public schools; it distributes free ice in summer and free soup in winter and cartloads of toys at Christmas time; it is a newspaper, an adult kindergarten, and a charitable institution rolled into one. In the last Sunday edition that I happened to see, along with the comic supplement and plenty of inane gossip, I found an admirable article by d'Annunzio on the Italian expedition to Tripoli, and a very well-written and well-illustrated page given up to a popular digest of one of Reclus' works on anthropology. The Yellow Press gets most of what is bad in life into its columns but it does not exclude what is better. There is usually something to be found in itthat is really instructive, and presented in a simple and stimulating fashion. It displays, of course, no sense of proportion. whatever in arranging its news and in deciding between what is of real and permanent interest and what is merely and vulgarly ephemeral; the Christmas edition of a typical Yellow journal might easily print on one page Milton's Ode on the Nativity and on the next several columns of sketches and letter-press commenting on and illustrating the various styles of walking to be seen on Fifth Avenue among the members of the Four Hundred; but it is not irredeemably degrading.

But, besides all this, the Yellow Press in Mr. Pulitzer's and Mr. Hearst's hands has rendered some real public services. While most of the American daily papers in the big cities are believed to be under the influence of the "money power" and controlled by "the interests," the Yellow journals have never failed to flay the rich perverter of public funds and properties, the rich gambler in fraudulent consolidations, and the far-reaching oppressiveness of that alliance between organised wealth and debased politics which dominates America. They daily explain to the masses how they are being robbed by the Trusts, juggled with by the politicians, and betrayed by their elected officers. They unearth the iniquities of a great corporation with the same microscopic diligence that they squander on following up the clues in a murder mystery or on collecting or inventing the details of a society scandal. Their motives may be dubious and their methods wholly brazen, but it is undeniable that the public has benefited by many of their achievements. The, American criminal, whether he is of the kind that steals a public franchise or corrupts a legislature, or of the equally common but more frequently caught and convicted kind that rifles a safe or kidnaps a child, fears the Yellow Press far more than he fears the police or the public. Both Mr. Hearst and the late Mr. Pulitzer have not only saved millions of dollars to the public, but have fought a stimulating fight far democracy against plutocracy and privilege. The Yellow Press, in short, has proved a fearless and efficient instrument for the exposure of public wrongdoing. The political power which Mr. Hearst has built up on the basis of his Continental chain of journals represents something more than cheek and a cheque-book, pantomime and pandemonium. What gives him his ultimate influence is that he has used the resources of an unlimited publicity to make himself and his propaganda the rallying centre for disaffection and unrest. With more point and passion and pertinacity than any other agency, his papers have stood for the people against the plutocracy, and for trade unions against capital, have assailed the "money power" and its control over the instruments of Government, have let daylight into the realities of American conditions, and have given pointed and constant expression to that weariness with the regular parties which is now pretty nearly a national sentiment. Daily expounded by Mr. Arthur Brisbane in the columns of the New York Evening Journal in a sharp, staccato, almost monosyllabic style of unsurpassable crispness, lucidity, and plausibility, set off with a coruscation of all known typographical devices, the Hearst creed and the Hearst programme have powerfully affected the imagination of the American, or at any rate the New York masses. There is no stranger or more instructive experience than to get on a subway train in New York during the hours of the evening homeward rush and watch the labourer in his overalls, the tired shop-girl, and the pallid clerk reading and re-reading Mr. Brisbane's "leader" for the day. He has, I suppose, a wider audience than any writer or preacher has had before. Always fresh and pyrotechnical, master of the telling phrase and the capitivating argument, and veiling the dexterous half-truth behind a drapery of buoyant and "popular" philosophy and sentiment, Mr. Brisbane has every qualification that an insinuating preacher of discontent should have. He, at any rate, has made the masses think — no man more so; the leading article in his hands has lost all its stodginess and restrictions, and become a vital and all-embracing instrument. That is something which would have to be borne in mind if one were to attempt the interesting but very serious task of estimating the influence of the Yellow Press on the American mind and character, and of determining how far it is responsible for, and how far the outcome of, the volatility and empiricism, the hysterical restlessness and superficiality, and the incapacity for deep and sustained thinking that have been noted in the American people. It seems hardly possible that even America should not pay something for its Yellow Press. I believe, however, that it is called upon to pay less and less as the years go on, and that the worst and most reckless days of yellow journalism are over.

Monday, March 13, 2017

The Fable of the Bees Tells the Story of Society

The Fable of the Bees Tells the Story of Society

One of the major turning points in social and economic understanding emerged in the 1700s with the theory of social order without human design. Before the eighteenth century, most social theory presumed or took as a working assumption that human society had its origin and sustainability in the creation of social institutions through either “divine” intervention, or by human will and plan.
But in the 1700s, the idea of society as a spontaneous order that emerged out of the actions and interactions of multitudes of individuals, each pursuing their own self-interest, began to develop into a systematic and scientific theory of human association.

Economics Born from Spontaneous Order Insight
In addition, the theory of emergent spontaneous order demonstrated that though not created by intentional plan, the social order showed coordinating pattern, structure, and self-correcting potential that often was superior in its beneficial effects for promoting a betterment of the human condition than any purposeful creation or direction of social processes by government could have produced.
This, more than anything, can be said to be the beginning of the development of a science of economics – a systematic analysis of the processes of interpersonal coordination of multitudes of people’s actions within a market-based system of division of labor.
As Austrian economist, Friedrich A. Hayek, observed:
“It was through asking how things would have developed if no deliberate actions of legislation had ever interfered that successively all the problems of social and particularly economic theory emerged. There can be little question that the author to whom more than any other this [development] is due was Bernard Mandeville.”
Mandeville and The Fable of the Bees
Bernard Mandeville (1670-1733) was a Dutch medical doctor who at an early age settled in London, and spent the rest of his life in Great Britain. In 1705, he published a poem called The Grumbling Hive, or Knaves Turned Honest, which was then republished in 1714 under the title for which it is now famous in the history of social and economic ideas: The Fable of the Bees, or Private Vices, Public Benefits.

Neither the friendly qualities and kind affections that are natural to man, nor the real virtues he is capable of acquiring by reason and self-denial are the foundation of society.

In this work, Mandeville challenged some of the most time-honored and sacred ideas concerning social morality and religious ethics. Whether it is the ancient Greek philosophers, such as Plato and Aristotle, or the religious teachings of the Christian faith, one of the fundamental ethical postulates has been that self-interested conduct on the part of the individual is often morally wrong and potentially “sinful.”

The presumption has been that human conduct should relinquish self-interest, especially when it concerns material acquisitiveness and wealth, and instead focus on other-oriented sacrifice for one’s fellow men and the “glory of God.” Mandeville argued that it was precisely through men pursuing their material self-interest – including “greed” and human pleasure – that all improvements in society come about.

Pursuit of Self-Interest Generates Social Prosperity
In the poem, Mandeville imagines a hive of bees that copies in its every detail and activity everything seen in human society. Greed, selfishness, the pursuit of material profit and pleasure dominate everyone in their activities and in their conduct toward others.

No regard is shown for others in market conduct, with each one following their own defined self-interest for personal gain and enjoyment for the fulfillment of their earthly desires. Yet, out of these “vices” of materialistic self-interestedness comes industry, innovation, a mass of goods and services that generate a life of material and culture comfort and ease that benefit all, even though it was no one’s intention, design, or purpose.

Said Mandeville in The Fable of the Bees:
Vast Numbers thronged the fruitful Hive;
Yet those vast Numbers made 'em thrive;
Millions endeavouring to supply
Each other's Lust and Vanity; . . .
As Sharpers, Parasites, Pimps, Players,
Pick-Pockets, Coiners, Quacks, Sooth-Sayers,
And all those, that, in Enmity
With down-right Working, cunningly
Convert to their own Use the Labor
Of their good-natur'd heedless Neighbor:
These were called Knaves; but, bar the Name,
The grave Industrious were the Same.
All Trades and Places knew some Cheat,
No Calling was without Deceit . . .
Thus every Part was full of Vice,
Yet the whole Mass a Paradise;
Flatter'd in Peace, and fear'd in Wars
They were th'Esteem of Foreigners,
And lavish of their Wealth and Lives,
The Balance of all other Hives.
Such were the Blessings of that State;
Their Crimes conspired to make 'em Great;
And Virtue, who from Politicks
Had learn'd a Thousand cunning Tricks,
Was, by their happy Influence,
Made Friends with Vice: And ever since
The worst of all the Multitude
Did something for the common Good.
The Root of Evil Avarice,
That damn'd ill-natur'd baneful Vice,
Was Slave to Prodigality,
That Noble Sin; whilst Luxury.
Employ'd a Million of the Poor,
And odious Pride a Million more
Envy it self, and Vanity
Were Ministers of Industry;
Their darling Folly, Fickleness
In Diet, Furniture, and Dress,
That strange, ridic'lous Vice, was made.
The very Wheel, that turn'd the Trade,
Thus Vice nursed Ingenuity,
Which join'd with Time; and Industry
Had carry'd Life's Conveniences,
It's real Pleasures, Comforts, Ease
To such a Height, the Very Poor
Lived Better than the Rich before; . . .
Material Selflessness Brings About Stagnation and Decay
Then, overnight, all the “bees,” feeling their guilt in violating the moral code of selflessness and other-oriented behavior, renounce the pursuit of material pleasures. They start living simple, “moral” lives thinking nothing of themselves and their personal desires.
However, production stops, demand for goods fall, innovation and improvement disappear, and employments and work are gone. The society becomes stagnant, poor and culturally empty and backward. Explains Mandeville:
But all the Rogues cry’d brazenly,

Good Gods, Had we but Honesty! . . .
But Jove with Indignation mov’d,

At last in Anger swore, He’d rid

The bawling Hive of Fraud; and did.

The very Moment it departs,

And Honesty fills all their Hearts;

There shews ’em, like th’ Instructive Tree,
Those Crimes which they’re asham’d to see;
Which now in Silence they confess,

By blushing at their Ugliness . . .
But, Oh, ye Gods! What Consternation,
How vast and sudden was th’ Alteration!
In half an Hour, the Nation round,
Meat fell a Penny in the Pound.
The Mask Hypocrisy’s Flung Down
From the great Statesmen to the Clown; . . .
Now mind the glorious Hive, and see
How Honesty and Trade agree.
The Shew is gone, it thins apace;
And looks with quite another Face.
For ‘twas not only that They went,
But Multitudes that liv’d on them,
Were daily forced to do the same.
In vain to other Trades they’d lfy;
All were o’er-stock’d accordingly . . .
The building Trade is quite destroy’d
Artificers are not employ’d;
No Limner for his Art is fam’d
Stone-cutters, Carvers are not nam’d . . .
The haughty Chloe, to live Great,
Had made her Husband rob the State;
But now she sells her Furniture,
Which the Indies had been ransack’d for;
Contracts th’ expense Bill of Fare,
And wears her strong Suit a whole year.
The slight and fickle Age is past;
And Clothes, as well as Fashions, last . . .
As Pride and Luxury decrease,
So by degrees they leave the Seas.
Not Merchants now, but Companies
Remove whole Manufactories.
All Arts and Crafts neglected lie;
Content, the Bane of Industry,
Makes ‘em admire their homely Store,
And neither seek nor covet more.
Mandeville’s Moral: Self-Interest Creates Civilization
The “moral” that Mandeville drew from his tale was that prosperous, wealthy and great societies only arise from men’s self-interested desires, and that is what made for successful civilizations:
Then leave the Complaints; Fools only strive
To make a Great Honest Hive
T’enjoy the World’s conveniencies,
Be fam’d in War, yet live in Ease,
Without great Vices, is a vain
Utopia seated in the Brain.
Fraud, Luxury and Pride must live,
While we the benefits receive;
Hunger’s a dreadful plague, no doubt,
Yet who digest or thrives without?
Do we not owe the Growth of Wine
To the dry shabby crooked Vine?
Which, white its shoots neglected stood,
Chok’d other plants, and ran to wood;
But blest us with its noble Fruit,
As soon as it was tied and cut:
So Vice is beneficial found,
When it’s by Justice lopt and bound;
Nay, were the People would be great,
As necessary to the State,
As hunger is to make ‘em eat.
Bare Virtue can make Nations live
In splender; they, that would revive
A Golden Age. Must be as free,
For acorns, as for Honesty.
Bernard Mandeville’s poem was met with scathing criticism and ridicule. Critics were offended by his seeming rejection of a morality based on God’s word and the commonly shared beliefs among many members of society that self-sacrifice and renunciation of material improvement was the cornerstone of ethical conduct.

Mandeville Saw Himself Shedding Light on the Human Condition
Yet, as far as Mandeville was concerned, he saw himself to be merely bringing out the reality of human nature, and the working of self-interest and incentives in society as the motivational basis for human association and the source of human progress and improvement.
As Mandeville said in one of his defenses of the poem:
“After this I flatter myself to have demonstrated that neither the friendly qualities and kind affections that are natural to man, nor the real virtues he is capable of acquiring by reason and self-denial are the foundation of society;
“But that what we call evil in this world, moral as well as natural, is the grand principle that makes us sociable creatures, the solid basis, the life and support of all trades and employments without exception;
That there we must look for the true origin of all arts and sciences, and that the moment evil ceases, the society must be spoiled if not totally dissolved.”
The language that Mandeville chose to use aroused the anger and indignation and shock of many who first read The Fable of the Bees. The conman, the huckster, and even the everyday crook, were all part of the prosperous society, with its hustle and bustle.
Men pursuing their personal pleasures; everyone devising ways to serve and satisfy the material desires and demands of their neighbors as the means of acquiring the wealth to advance their own wants and fancies; these were all essential factors and human forces fostering innovation, ingenuity and industry, the cumulative outcome of which was the great wealth and wonders of a thriving society.

No one planned this material wealth or its accompanying cultural wonders. It emerged as the unintended outcomes of men left free to advance their own individual interests and inclinations. If you wanted one – prosperity and industry – you could not relinquish or extinguish the other – self-interested conduct in the attempt to fulfill earthly wants and pleasures – Mandeville insisted.
Mandeville as the Entrée to a Science of Society

As Ludwig von Mises explained, in Theory and History (1957):
“Only in the Age of Enlightenment did some eminent philosophers . . .inaugurate a new social philosophy . . . They looked upon human events from the point of view of the ends aimed at by acting men, instead of from the point of view of the plans ascribed to God or nature . . .
“Bernard Mandeville in his Fable of the Bees tried to discredit this [latter] doctrine. He pointed out that self-interest and the desire for material well-being, commonly stigmatized as vices, are in fact the incentives whose operation makes for welfare, prosperity, and civilization.”
Certainly the wording Mandeville chose implied that “evil” and “vice” were the agents of human betterment, thus implying that immorality was essential to mankind’s progress. But nonetheless, as Joseph A. Schumpeter pointed out in Economic Doctrine and Method (1912), “Mandeville had given a grotesque form to a profound conception in his The Fable of the Bees, . . . In this form, however, is contained the best and most lucid presentation of the idea that selfish interest of the individual performs a social function in the economic sphere.”
Here, then, was the germ of an idea – self-interest and its beneficial though unplanned side effects – that would have profound influence and repercussions a few decades later in the hands of the Scottish Moral Philosophers.
Richard M. Ebeling
Richard M. Ebeling
Richard M. Ebeling is BB&T Distinguished Professor of Ethics and Free Enterprise Leadership at The Citadel in Charleston, South Carolina. He was president of the Foundation for Economic Education (FEE) from 2003 to 2008.
This article was originally published on FEE.org. Read the original article.

Friday, March 10, 2017

When Blacks Owned Slaves by Calvin Dill Wilson 1905


Black Masters: A Side-light on Slavery by Calvin Dill Wilson 1905

See also Bible Defense of Slavery and other Southern books on CDrom - Join my Facebook Group - For a list of all of my digital books and books on disk click here

[Ed. Manumit means: release from slavery; set free]

THE most singular and dramatic aspect of slavery in the United States was the occasional ownership of bondsmen by free blacks. Historically, the facts are obscure, little known and difficult to trace; this phase is overlooked by historians, so far as I am aware, and is lost from the memories of most people of this generation; I have asked dozens of Southern people, of advanced years, about negroes owning slaves, and have been told that they “never heard of such a thing.” Psychologically, after all we have read and heard of the pathos and tragedy of negro slavery, it is of strange interest and unaccountable inconsistency that the negroes themselves should at times have had no apparent compunction in regard to buying their fellows at the block, continuing them in enforced and unremunerated toil, and at times treating them with cruelty and reducing them to the depths of humiliation and degradation. The mere lust of gain by the toil of others could not altogether account for this wrench of nature, since slave labor could be hired as well as bought, and hired workers would have served the ends of greed as well or better. It would commonly have been cheaper for a free black to hire the slaves of others than to risk his money in their ownership, and to provide lodgings, clothes and food for them. In many cases the free blacks did pursue this course. But there was a deeper passion than love of gain in this unnatural arrangement, and this was ambition; it was the cold and selfish desire to attain a real or an apparent superiority over other blacks; it was ambition to rise into the class of masters, and to stand, so far as possible, on the same level as white men.

But there were those who had far different motives. Free colored men sometimes owned their wives and children; and free colored women owned their families, and continued this ownership for reasons that were creditable to them. By this legal possession they kept the members of their families safe from the operation of local laws that were invidious to free blacks. Some of the States had laws that bore hard on free blacks; for certain periods there were laws that compelled a manumitted slave to leave his State; thus a negro who freed his family might have decreed their separation from himself. There were, also, free blacks who purchased others for the purpose of manumitting them; but this class is not of importance to us in discussing the actual ownership of slaves by free blacks.

It may be of interest to the reader to indicate something of the obscurity of this subject by a few statements. I know of no history of the United States, or history of slavery or history of a slave State that even hints at it, with the exception of one book which will presently be mentioned. My researches, while an effort has been made to be thorough, may have overlooked books that touch upon it. But the Librarian of Congress directed me to one volume only, and that but barely glances at the subject. From other librarians I have been able to get no assistance, save in another instance in which I was directed to the volume spoken of above. Mr. Booker T. Washington wrote: “My own personal recollections bring no cases to mind of free black men owning slaves, nor am I able to refer you to any books making reference to this phase of slavery, in case it did exist.” General Warren Keifer, who is particularly well versed in American history, wrote: “I have no data to which I could refer you on the subject of the ownership of negro slaves by free negroes.” Dr. George Archer, one of the best local historians in Maryland, could only say that he could not give me the desired information, though he recalled a single item from the local records of Harford County, Maryland, in which a free negro had owned and had freed one or more slaves, but after search he was unable to find this item. He gave, however, instances in which free negroes bought their wives and children from their masters and emancipated them; all so emancipated were, by an Act of Assembly in 1831, required to be sent out of the State, the Orphan's Court being empowered to allow them to remain if so minded. The same gentleman later wrote that he had made inquiries at the county seat, had put the question to all the prominent lawyers of the bar who often had reason to search the records on all manner of subjects; but none of them had ever seen or heard of a case of the kind. He next inquired of the County Clerk and the Register of Wills, who have held their respective positions for many years, and their answers were identical with those of the legal fraternity. He then got their directions as to where in the records he would be most likely to find such items, if existing, and made researches accordingly; but not a trace could he find. He then questioned several persons noted for their fondness for inquiries in local history; but the result was the same. He then searched the histories of Maryland, from Bozman to Scharf, but with like result. The Virginia State Librarian wrote that he was unable to obtain any information concerning slaves held by free blacks, though he believed such ownership had been practised in Virginia; but he stated that it was a very common thing in Louisiana. A prominent colored man of Mound Bayou, Mississippi, to whom I had been referred by Booker Washington, Isaiah T. Montgomery, stated: “I do not remember that I ever saw any free colored people prior to Emancipation, and believe there were few, if any, instances where they owned slaves in this State. I have, however, heard that this condition prevailed in some of the sugar districts of Louisiana, and your communication has been referred to a competent friend in that State.” He wrote me again stating that he had interviewed an aged colored man, whom he called “Father Johnson,” who was “one of our most highly respected ante-bellum citizens,” and belonged to “what was known as the favored class.” This aged man said, in regard to free colored people residing in the South prior to the war: “There was very little pleasure in their existence. Every year they were compelled to have fresh papers filed by some white guardian. They were not allowed to be visited by slaves or to have companionship with them. When attending church, walking the roads, in fact in all places, they were compelled to keep apart from slaves.”

The Clerk of Talbot County, Maryland, wrote that “no such condition existed in this county, and there are no records of such a condition”; the like officer of Queen Anne County made a similar reply. As the court-house of Frederick County was burned a number of years ago, there is no means of ascertaining conditions there; Worcester County has no such records. The Clerk of Princess Anne Court-house wrote that “such a thing as a negro owning another of his race was not known in this county.” The Rev. Dr. A. M. Green, of the General Conference of the A. M. E. Church, wrote from New Orleans:

“There is any quantity of traditionary information, but you know that it is not worth much in a search after truth. I have heard a great deal along the line of this inquiry, but very little that could be vouched for. Among the official Board and Quarterly Conference proceedings of St. James's Chapel, A. M. E., I have read of three cases being tried for owning slaves; in each of these cases it was made apparent to the satisfaction of the church that the owners of slaves thus charged had purchased them for the sole purpose of emancipating them. These cases occurred between 1849 and 1856; when, where or how the emancipation took place, if ever, does not appear among the records of St. James's. These trials were for violation of the Discipline and Rules of our church. I suppose there are but few persons now living who know anything of the events of that period in our church. There are many things along this line of great interest to me, and to others if they could be so brought out as to attract the attention of the New Negro as well as the New White youth of our country North and South.”

This letter gives us the additional information that the owning of slaves by free negroes was contrary to the Discipline of the A. M. E. Church; by inference, the practice could not have been uncommon, or there would have been no reason for ecclesiastical rulings. Dr. Hodges, of the Cincinnati Public Library, informed me that some years ago there was pointed out to him in Statesburg, South Carolina, a house, with iron-barred windows, in which he was told a negro blacksmith, who had been noted for cruelty to his slaves, had been used to confine his blacks. Mr. Alexander Hill, one of the best-informed men on books in Cincinnati, was unable to give any clue to information upon this matter, except to direct me to correspond with the editor of “The Antiquary,” at Norfolk, Virginia. On correspondence with Mr. Edward W. James, at the Virginia Club, Norfolk, I learned that “The Antiquary" contains a few references to negroes owning slaves.

Mr. Florien Giaugus, of Glendale, Ohio, suggested that I write to Mr. Charles W. Elam, a prominent lawyer at Mansfield, Louisiana, who was able to say only, “I have been unable to find any witnesses in this parish of the ownership of negroes by free blacks"; but he gave me references to gentlemen who might afford me information. The Hon. B. F. Jonas, of New Orleans, replied:

“A great many slaves were owned by free blacks before the war, not only in this State, but throughout the South. In this State, there were quite a large number of colored slave-owners, most of whom were of the class known as “quadroons,’ but some of them were mulattoes and full-blood negroes, who, as a rule, inherited property and afterward added to it, probably by purchase. Free colored people had a right to the ownership and possession of slave property, as well as movable property and other real estate, slave property having been considered real estate under our laws at that period. I have never heard of a case where a free black owner of slaves voluntarily manumitted his slaves. On the contrary, they were as a rule considered hard taskmasters, who got out of their slave property all that they could. I suppose that proof of this and the names of slave-owners could be obtained from an examination of the assessment rolls of the City of New Orleans and the parishes, previous to the war; but this is so long ago that the information could probably not be obtained without a great deal of labor and investigation.”

The Hon. Phanor Breazeale, of Natchitoches, Louisiana, to whom Mr. Elam also referred me, wrote:

“This, Natchitoches, my own town, is the oldest town of the Louisiana Purchase, and the legal records date back to 1708. The Parish, synonymous with County, is one of the largest in territory and population in the State, and of recent years has been known as a black county, that is to say, the negro population was a little in excess of the white population. Assuming that the records of the Parish are a fair criterion by which to judge the other old parishes of the State, it was not an uncommon feature of slavery to find that free blacks owned slaves; but, on the contrary, there were, prior to the war, quite a number of “free colored people,’ as they were called, who were owners of slaves; some of these free colored people in this Parish were quite wealthy. I have in mind a lawsuit I brought a few years ago for the ownership of a piece of land in this Parish; and, in the course of litigation, I traced back the title about eighty years, and found that there was a French nobleman settled here who reared a family of negroes, living in concubinage with a ‘free colored woman’; they had several children; of course he never married the woman and his children were illegitimate, but free as being the issue of a white man and free colored woman. He left a will giving his property one-half to the mother of his children and the remainder in equal portions to the children. The inventory in this succession was appraised at some one hundred and three thousand dollars, including lands and slaves. This will was contested by a brother who lived in France, and resulted in a compromise whereby the children were given a large plantation with ten slaves, the mother getting the usufruct of this property. This is an instance of the conditions existing at that time. The records here disclose sales to, and from, free colored people of slaves. I do not recall any instance, in examining the records, of having found a case where a free black owner voluntarily manumitted his slaves. It is very probable that a careful investigation of the records would disclose instances where some particular slave was manumitted by his free black owner from motives of attachment, by reason of loyal and faithful service to the owner; but I do not believe the records will disclose any case of manumission of all the slaves owned by free black persons. This latter, as you know, has very frequently been done by white owners; for instance, my great-grandfather, a lawyer of prominence, owned many slaves both in Mississippi and in Louisiana, and by will manumitted all his slaves and provided for their transportation to Africa. As a matter of interest in studying this phase of slavery, I have found by inquiry from old people that free black owners were as a usual thing much more severe on their slaves than the white owners. Personally, I know nothing of these facts, as I was born too late; yet I feel that the above criticism is correct, not only because it can be reconciled with phases of human nature, but because of the fact that now in this Parish the colony of “free colored people’ have preserved in the forty years since the war absolutely intact their status, and have positively refused to come in contact with the freed slaves, either socially or otherwise. These “free colored people’ were a distinct type, as you no doubt know; they were either quadroons or octoroons, and not manumitted slaves. If a negro ever became owner of slaves after his manumission, it is not known, so far as the records show or I have been able to learn by inquiry.”

That the free negroes had not always conscience or sentiment against slavery is indicated by the fact that James Clark, a free negro, enlisted in Company K, Twenty-eighth Georgia Regiment (Captain Wilcox), as a fifer, and went through the Civil War; he is now 104 years old, and has applied for a pension from the State of Georgia for service in the Confederate army. We may presume that he knew that the success of his cause would, in all probability, have continued slavery. Mr. E. W. James comments thus on "Betsy Fuller, Free Black, and her husband":

“The wife owned the husband. It was not an uncommon thing in the Southern States for enterprising negro women to own their husbands. At the outbreak of the War of Secession, an industrious negress, a huckstress in the Norfolk market, owned her husband. He was an ardent Secessionist, and was in full sympathy with the firing on and the fall of Fort Sumter. After Norfolk was evacuated and was occupied by the Federal forces, he was loud in his expression of Southern views, and was at one time in the chain gang, with an iron ball attached to one of his feet, because of expression of opinions obnoxious to the military. No slave-trader was ever more fully convinced that the negroes were made for slavery.”

Our present views of slavery had not universally penetrated the minds of the colored people themselves in ante-bellum days!

Father Johnson, already referred to, wrote:

“A white man named Fitzgerald, a planter, owned a plantation and slaves in the vicinity of Natchez, Adams County, Mississippi, and he had as a wife a very dark colored woman; they had two sons, George and James Fitzgerald. At the death of the father, the plantation and slaves were inherited by the children under a will. The slaves and plantation were held by the heirs until freed by the War. Both of the Fitzgerald boys selected slave women, belonging to a Colonel Wood, as wives, and sought to purchase them. Colonel Wood declined to sell, but consented to what was known as "blanket marriages.” The younger son, James, afterward gave up his wife, although several children had been born to them, and finally left the country, declaring that he did not want a slave woman for a wife. The elder brother, George, remained and continued to consort with his slave wife, up to his death after the War. He grieved himself to death over the results of the War, by which he lost his slaves. Colonel Wood filed papers regularly every year as George Fitzgerald's guardian, according to the law which required that free negroes should annually file papers proving their right to freedom. The mother of these men, old Mrs. Fitzgerald, was somewhat careful of her slaves; when it rained, she would have them come in from the garden.”

Mr. D. C. Scarborough, of Natchitoches, Louisiana, wrote:

“There are many data to be had by examining the old records of this Parish on the subject of the purchase, ownership and sale of slaves by free blacks. The truth of the matter is that free blacks owned, bought and sold slaves as did the whites. The succession of C. N. Roques in this Parish is a case in which a free black owned some hundred or so slaves, all of whom were freed by the Proclamation of Emancipation. We do not recollect any special legislation authorizing the ownership of negroes by free blacks. When a slave became free he bought and sold fully under the law, just as any other citizen did; there was no longer any distinction. In many of the old deeds it is recited that A. B., “being a free person of color, etc. History will show that the free blacks who owned slaves rarely if ever emancipated them. Slaves who were emancipated were, as a rule, emancipated by white owners; and this emancipation by white owners is the manner in which free blacks came into existence. There was a very large number of these in this Parish, some of the richest people in the Parish being free persons of color. On tracing back the history of these families, it is generally found that they were emancipated by former white owners. There are four or five such families that married and intermarried until they were all related. In some instances, there were to be found as many as one hundred and fifty voters in one ward of these free persons of color: their descendants live here yet. As a rule, these families took the name of their former master who freed them. A large percent of those in this parish are named Metoyer, one of the old rich Metoyers having freed some of his slaves. The same is true of the Dupré family and of the Rachal family; there being as many free colored Rachals as there were white at the close of the war. This general outline can be very generally verified by copies of old records here.”

We are to remember, in connection with the conditions in Louisiana, that a general trait of French and Spanish colonists in all countries has been that they have commonly recognized and provided for the wives taken from among native women, negro, Indian, or any other nationality, and that they have acknowledged and provided for their children; while the Anglo-Saxon, as a rule, leaves these women and children to shift for themselves.

But in Maryland still other phases of this matter are to be studied. In Maryland, pure blacks who had themselves been slaves and had been manumitted were frequently slave-owners. In that State, also, we are able to find instances of a kind asserted by some of our Louisiana correspondents to have been unknown in their own, of voluntary manumissions by these black masters of their slaves; and not only the emancipation of their slave wives and children, but of all those whom they held in bondage, thus indicating a change of heart in the matter. For this latter condition there were several contributing causes; one of these was that in Maryland, in the latter part of the eighteenth century, Emancipation Societies were active, manumission by white owners was common, and the influence of this conduct spread to the free colored people who held other colored people in bondage.

It will be of interest to consider briefly some of the general conditions of the free negro and of the emancipation spirit in Maryland. On this subject, much valuable information can be gotten from “The Negro in Maryland, A Study of Slavery,” by Jeffrey R. Brackett, the volume indicated to me by the Librarian of Congress as the only book he knew which bore upon my immediate inquiry about free negroes who owned slaves and manumitted them; upon this particular point, however, the volume contains very little. About the year 1785, several Abolition Societies arose in Maryland and began uninterrupted work toward emancipation. Petitions were presented by them to the Legislature tending toward gradual abolition. In 1752, manumission in any way, during the last illness of the master, had been forbidden; but these Societies induced the Legislature to remove all restrictions from the voluntary emancipation of slaves. During the last decade of the eighteenth century there was a large increase in the number of slaves manumitted.

Many of these manumissions were accompanied by grants of land from the masters. In 1747, a citizen of Queen Anne County freed several slaves by his will, and also gave to them and their heirs a tract of land. A certain citizen by will freed nineteen slaves and gave them a great part of his real and personal estate; a niece of the testator attempted to break the will, but after several years of contest the will was established. A law was enacted that all slaves unable to support themselves should be supported by their masters, “in fitting food and clothing,” and kept from begging. This legislation was caused by the fact that some masters had used their slaves as long as they were profitable and had then turned them adrift to burden the community. Under the new ruling, slaves to be manumitted must be sound in mind and body, capable of labor and not over fifty years of age. It was enacted that all manumissions must be in writing, under hand and seal of two witnesses; the papers to be acknowledged and endorsed by a justice, and then recorded within six months in the clerk's office of the county. The cost for recording a deed of manumission was the ordinary trivial fee for record; and a certified copy of a deed was deemed good evidence of freedom.

The number of free colored persons in Maryland was small, and there was little mention of them until the close of the eighteenth century. Griffith's “Annals of Baltimore ” states that the population of Baltimore County, including the later Harford County, in 1752 included one hundred and sixteen mulatto slaves, one hundred and ninety-six free mulattoes, four thousand and twenty-seven negro slaves and eight free negroes. “The distinction between negroes and mulattoes is interesting,” says Mr. Brackett; and this distinction is to be kept in mind in noting the manumissions in Maryland. When a “free negro” manumits, it means that this is done by a negro, not by a mulatto. The census of 1790 gives about eight thousand free colored persons in the State; some of these, or their ancestors, had come as free men, most had been manumitted. By the Convention of 1776, the right of suffrage was given to all freemen who held a certain amount of property; and it is certain that some free negroes voted in the early years of the State. In 1782, the Assembly of Virginia passed an Act permitting the manumission of slaves; Judge Tucker of Virginia estimated that, from 1782 to 1791, ten thousand slaves were liberated in Virginia by their masters.

There were many free negroes in Maryland who owned small houses and pieces of land.

“The acts of incorporation of some savings-banks limited depositors to white persons; others could receive from any persons. In Annapolis, for instance, several free blacks were depositors, and one at least owned shares of the bank stock.

“From the earliest history of Maryland, free negroes have been allowed to sue in the courts, as well as to hold both real and personal property. The education of free negroes and of slaves was not forbidden by law in Maryland; but the black was indebted for what he got to the interest of individuals or of such societies as the Society of Friends.”

Mr. Brackett says:

“Free negroes not infrequently owned as slaves their wives and children, whom they feared, perhaps, to manumit, lest the right to residence be questioned. It would seem also that other free negroes owned and hired slaves, as did their white neighbors. We hear of one free black, of Dorchester County, receiving payment for a slave whom he had bought for a term of years, and who was sold out of the State for crime by the court. In 1827 a member for the same county had introduced a bill to forbid any one who owned slaves for life, or for a term of years, from hiring such to a free negro there. Kent and Somerset were added to Dorchester and, later, Worcester and Anne Arundel were added and Kent struck out; and the Committee on Grievances, ordered to inquire into the expediency of preventing free blacks from purchasing slaves under any circumstances, reported that any legislation on the subject was inexpedient.”

Mr. Brackett wrote during a visit to England:

“I regret that I am unable to help you, as my book was written a good while ago, and my odd notes of information not given in the book have not been kept. The position of free negroes in Maryland in the last years of the eighteenth century was interesting; a few of them voted, and were full-fledged citizens.”

An aged man, William W. Davis, eighty-eight years of age, who lives at Cambridge, Maryland, wrote concerning one Draper Thompson, free negro, who in 1824 bought and sold a negro man at public auction out of an estate for three hundred dollars. The record of this purchase is in the Dorchester County records (E. R., No. 9, folios 179 and 180). Mr. Davis says he knew Thompson well in his own boyhood, that at one time he lived on a large farm, the Cremona Tract; he did not allow his slaves to associate with his own family, but made them eat and sleep in a separate house; if a slave had occasion to enter his dwelling, he had to doff his hat and carry it under his arm while doing so. He sent his sons to Baltimore for an education. Mr. Davis adds: “Make a slave an overseer over his fellow slaves, as sometimes happened, and he would be three times as tyrannical as a white man.”

Philip Roberts, a respectable colored man of Glendale, Ohio, who was a slave in Kentucky, told me that he knew “Old Free Isaac,” in Trimble County, Kentucky, who owned several negroes; he said this same negro sold his own son and daughter South, one for $1,000, the other for $1,200.

Mr. Stevenson Archer, of Mississippi, states that he knew a pure-blooded negro, born free, by name Nori (a corruption of Le Noir), who had before the Civil War a large plantation in Mississippi, and owned about one hundred negroes. He was exacting, but not cruel, and he took excellent care of his slaves.

Mr. Charles Michael, of Harford County, Maryland, remembers the case of a negro who sold his children in order to purchase his wife. There were many instances in which negroes, who had purchased their own freedom and secured the ownership of their families, sold their children for life or for a term of years.

We give below citations from Maryland county records in which free negroes manumitted their slaves. The first instances are those of the freeing of wives and children:

“Know all men, by these presents, that I, Robert, lately a slave to Archibald Pattison, deceased, and sold by Peter Gordon, Administrator of said Archibald Pattison, to John Griffith, by whom I was manumitted according to law, do hereby, in consideration of the natural affection I bear to Rachel, whom I have taken as my wife, and whom I purchased of John Le Compte, deceased, manumit, enfranchise and set at liberty the said Rachel from me, my heirs, Exor's & Admrs, from the date of these presents, in as perfect a manner as if she had been born so.’” (March 9th, 1796. Record H. D., No. 9, fol. 162, Dorchester Co.) 

“Manumission by Cato, negro, of Dorchester County, Maryland— Being possessed of a wife and children who are by law my slaves, and being desirous to set them free, etc., wife Lucy, children, Leah, Milly, Mary, Horatio, Ephraim and Abraham.’” (April 30th, 1798. Record H. D., No. 12, fol. 633, Dorchester Co.) 

“Manumission by Adam, negro, of Dorchester County, State of Mary1and, of negro Phillis—‘Having purchased my wife Phillis, and being desirous to secure her her liberty, etc., do therefore set free the said Phillis immediately.’” (Aug. 17th, 1797. Record H. D., No. 12, fol. 255, Dorchester Co.) 

“Manumission by Oliver Cromwell, negro, of Dorchester County, State of Maryland, to Shadrach Cromwell—“Do release from slavery, etc., my son Shadrach Cromwell, acknowledging the said negro slave discharged, etc.’” (Feb. 5th, 1818. Record E. R., No. 15, folio 16.) 

“Manumission by John Chapman, negro, of Dorchester County, State of Maryland, of Mary Chapman, negro–“Being 37 years of age and able to work and gain a sufficient livelihood, etc., do set free, etc.’” (March 14th, 1818. Record E. R., No. 5, folio 40.)"

The further citations are those of cases in which there was manumission by free negroes of slaves not related to them:

“Manumission by Henry Hughes, negro, of Dorchester County, State of Maryland, of negro, Ruth—“Being possessed of a negro woman— Ruth, and desirous to give her her legal manumission, etc.’” (Dec. 14th, 1816. Record E. R., No. 4, folio 297.)

“Manumission by John Driver, negro, of Dorchester County, State of Maryland, to sundry negroes—“Do set free and hereby release from slavery, 6 in number.’” (May 28th, 1825. Record E. R., No. 9, folio 614.)

The three records that follow form a connected story; first the negro is himself set free by his white master:

“Deed of manumission from William Meeds Satterfield, of Caroline County, to “my negro man, Jem,’ dated 10 June, 1790; acknowledged before Dr. Zabdiel Potter, of the commission of the peace for Caroline County, 10 June 1790; recorded in Liber W. R., No. C., fol. 118, on the 17th of June, A.D. 1790, by William Richardson, Clerk.

“‘State of Maryland, Caroline County, to wit:
“‘Whereas, a certain Black man, by the name of James Satterfield, heretofore, to wit: on the 10th day of June, 1790, was manumitted by a certain William Meeds Satterfield, to be free from the date thereof; and whereas the said Black man, James Satterfield, hath made application to me for a certificate of his freedom, agreeable to an Act of Assembly: Upon the oath of Elijah Satterfield that the said Black man, called James Satterfield, is the identical person who was manumitted as aforesaid, I do hereby certify that the said Black man, called James Satterfield, is five feet three inches high, has small scar on his left hand made by the bite of a hog, and from the age expressed in the aforesaid manumission is about fifty-five years of age, was raised in Queen Anne County, in Tulley's Neck, and was removed to this county about the age of twenty-four years, and no other notable marks that I can discover (sic). In testimony whereof I have set my hand and affixed the public seal of my office this tenth day of May, in the year of Our Lord 1808. Tho: Richardson, Clk. Caroline Co.: Ct.’” (Recorded in Liber T. R., Certificates of Freedom, fol. 23.)"

Now James has taken to slave-holding himself, but resolves to provide for the freedom of his slaves at his death:

“Caroline County, to wit: “Be it remembered, That on the 19th day of October, in the year of our Lord 1802, came James Satterfield, free negro, and brought a manumission, with one endorsement thereon, and prayed to have the same enrolled amongst the Records of Caroline County; and on the same 19th day of Oct., in the year 1802, afsd., the same manumission and endorsement were enrolled as follows, to wit: 

“'I, James Satterfield, free negro, of Caroline County and State of Maryland, do hereby set free from bondage, after my decease, one negro girl named Rachel, and one by the name of Hannah, which two girls I purchased of Elijah Satterfield, executor or administrator of William Fountain, late of the county afsd., deceased, and do for myself, my heirs, executors and administrators, or assigns, release unto the afsd. Rachel and Hannah, after my decease, all my right, and all my claim whatsoever, to be absolutely free from me or from my heirs, executors, administrators or assigns, or from any other person or persons whatsoever, thereby claiming any right or title whatsoever by, from or under me, or them. 
“‘In witness hereof, I have hereunto set my hand and seal, this 19th day of the tenth month, 1802. “‘James Satterfield X his mark. (Seal.)” 
“Signed sealed and delivered in the presence of James Dixon, Seth Hill Evitts. “Recorded in Liber T. R., No. H., folio 228, a Land Record for Caroline County, Md. Tho: Richardson, Clerk.”

But, some years later, James decides to give these girls their freedom before his death. So we read:

“Deed of manumission by James Satterfield, negro, dated the 29th day of October, 1823— I, James Satterfield, negro, of Caroline County in the State of Maryland, for divers good causes and considerations me thereunto moving, do hereby declare free, manumit and enfranchise the negroes following, to wit: Hannah, about thirty-four years of age, on the first day of May last past; Kitty, about fifteen years of age, the second day of April last past; Rachel, about twelve years of age the fifteenth day of January last past; James, about nine years of age the seventh day of January last past; and Matthew, about five years of age the fifth day of May last past. Which said last-mentioned four negroes, viz.: Kitty, Rachel, James and Matthew, are the children of Hannah, also above mentioned. Rachel, about thirty-two years of age the first day of May last past, and her child, a negro boy called James, about six years of age in September last.”

“Recorded in Liber J. R., No. O., fol. 208, on the 29th day of October, 1823. Joseph Richardson, Clerk.”

The following is the will of a free negro, named Ricksum Webb. It appears from memories of him that still survive that he was a rather superior man. He left several hundreds of acres of land, a large personal estate, and his descendants are now among the representative negroes in Caroline County. The name of Webb is a synonym for industry, thrift and intelligence in that county and is borne by many negroes. A like reputation is sustained by the Friends, mainly descended from Gabriel Friend, who was freed in the thirties by a white master. Ricksum Webb's son, James, owned one or more slaves up to the time of the Emancipation.

“Last will and Testament of Ricksum Webb, (negro), recorded in Will Record W. A. F., No. A., fol. 357, et sq. Directs that my servant Jerry shall serve my son James for the period of ten years after death of testator, and then to be free; to be given $50 a year during this service, and suitable clothing. Should Jerry abscond from service and be taken, to be sold for life to the highest bidder. In lieu of this service, to be sold to a resident of Maryland for not less than $400 for a period of ten years and then to be free. Said Jerry to have choice of purchasers. Servant Luke willed to son-in-law, Eben Hughes. Servant Asbury to be free at age of 35 years. Girl servant Ann to be free at age of 25. James Turner, of Queen Anne's, executor. Will dated 10 May, 1845. Proven, 27th March, 1846, before William A. Ford, Register of Wills for Caroline County.”

Thus these dark faces look out upon us from the past, and the records and names from musty folios in old Maryland courthouses tell of a singular aspect of slavery. CALVIN DILL WILSON.