s drew up
a marriage formulary especially designed for slaves and concluding as
follows: "For you must both of you bear in mind that you remain still,
as really and truly as ever, your master's property, and therefore
it will be justly expected, both by God and man, that you behave
and conduct yourselves as obedient and faithful servants."[2] In
Massachusetts, however, as in New York, marriage was most often by
common consent simply, without the office of ministers.

[Footnote 1: See documents, "Eighteenth Century Slave Advertisements,"
_Journal of Negro History_, April, 1916, 163-216.]

[Footnote 2: Quoted from Williams: Centennial Oration, "The American
Negro from 1776 to 1876," 10.]

As yet there was no racial consciousness, no church, no business
organization, and the chief cooeperative effort was in insurrection.
Until the great chain of slavery was thrown off, little independent
effort could be put forth. Even in the state of servitude or slavery,
however, the social spirit of the race yearned to assert itself, and
such an event as a funeral was attractive primarily because of the
social features that it developed. As early as 1693 there is record of
the formation of a distinct society by Negroes. In one of his manuscript
diaries, preserved in the library of the Massachusetts Historical
Society,[1] Cotton Mather in October of this year wrote as follows:
"Besides the other praying and pious meetings which I have been
continually serving in our neighborhood, a little after this period
a company of poor Negroes, of their own accord, addressed me, for my
countenance to a design which they had, of erecting such a meeting for
the welfare of their miserable nation, that were servants among us. I
allowed their design and went one evening and prayed and preached (on
Ps. 68.31) with them; and gave them the following orders, which I insert
duly for the curiosity of the occasion." The Rules to which Mather here
refers are noteworthy as containing not one suggestion of anti-slavery
sentiment, and as portraying the altogether abject situation of the
Negro at the time he wrote; nevertheless the text used was an inspiring
one, and in any case the document must have historical importance as
the earliest thing that has come down to us in the nature of the
constitution or by-laws for a distinctively Negro organization. It is
herewith given entire:

Rules for the Society of Negroes. 1693.

We the Miserable Children of A