_Ibid_., p. 374.]

[Footnote 3: Turner, _The Negro in Pennsylvania_, p. 128.]

[Footnote 4: Equally interested in the Negroes were the Moravians who
settled in the uplands of Pennsylvania and roamed over the hills of
the Appalachian region as far south as Carolina. A painting of a
group of their converts prior to 1747 shows among others two Negroes,
Johannes of South Carolina and Jupiter of New York. See Hamilton,
_History of the Church known as the Moravian_, p. 80; Plumer,
_Thoughts on the Religious Instruction of Negroes_, p. 3; Reichel,
_The Moravians in North Carolina_, p. 139.]

[Footnote 5: _Special Report of the U.S. Com. of Ed_., 1869, p. 374.]

CHAPTER III

EDUCATION AS A RIGHT OF MAN

In addition to the mere diffusion of knowledge as a means to teach
religion there was a need of another factor to make the education of
the Negroes thorough. This required force was supplied by the response
of the colonists to the nascent social doctrine of the eighteenth
century. During the French and Indian War there were set to work
certain forces which hastened the social and political upheaval called
the American Revolution. "Bigoted saints" of the more highly favored
sects condescended to grant the rising denominations toleration,
the aristocratic elements of colonial society deigned to look more
favorably upon those of lower estate, and a large number of leaders
began to think that the Negro should be educated and freed. To
acquaint themselves with the claims of the underman Americans
thereafter prosecuted more seriously the study of Coke, Milton, Locke,
and Blackstone. The last of these was then read more extensively in
the colonies than in Great Britain. Getting from these writers strange
ideas of individual liberty and the social compact theory of man's
making in a state of nature government deriving its power from the
consent of the governed, the colonists contended more boldly than ever
for religious freedom, industrial liberty, and political equality.
Given impetus by the diffusion of these ideas, the revolutionary
movement became productive of the spirit of universal benevolence.
Hearing the contention for natural and inalienable rights, Nathaniel
Appleton[1] and John Woolman,[2] were emboldened to carry these
theories to their logical conclusion. They attacked not only the
oppressors of the colonists but censured also those who denied the
Negro race freedom of body and freedom of mind. When John Ada