The Journal of Negro History, Volume 3, 1918

The meeting with the Ellicotts was of signal advantage to Banneker, and ultimately proved the turning point in his career. They were of Quaker origin and had gone down to Maryland in 1772 in search of a desirable location for the establishment of flour mills. They were evidently persons of foresight. Being progressive, open-minded and comparatively free from the prejudices that were then mostly native to the section into which they had moved, they cordially received Banneker and frankly proclaimed his talents.160 They did not seem to permit the differences of race to erect a single barrier between Banneker and themselves in the ordinary run of their frequent business intercourse. When the Ellicotts were erecting their mills, the foundation of Ellicott City, they purchased from Banneker's farm a large portion of the provisions needed for the workmen. His mother, Mary Banneker, attended to the marketing, bringing poultry, vegetables, fruit and honey to the Ellicott workmen.161

Banneker's mechanical inclination led him to take unusual interest in the building of the Ellicott Mills, and to make frequent visits there to watch the operation of the machinery. In the course of time a store was built near the mills, and it became the meeting place of nearly all the wide-awake and worth while people in the community, who would linger together to talk of the news of the day. This was the ordinary means of news exchanging in those days when there were no dailies nor bulletins nor hourly extras. Banneker was always a welcome participant in these gatherings although he was a man of modest demeanor, never injecting himself into the conversation in an unseemly manner. When, however, he permitted himself to be drawn into discussions, he always expressed his views with such clearness and intelligence that he won the respect of his hearers.162

The friendship between George Ellicott and Banneker grew stronger as the years went by, and their common interests in mathematics and natural science led to a fellowship which often brought them together. This interest led George Ellicott to lend Banneker a number of mathematical books and instruments. Among these books were Mayer's Tables, Ferguson's Astronomy and Leadbetter's Lunar Tables. When these books and instruments were handed to Banneker it was Ellicott's intention to remain there a while to give Banneker some personal instruction in the use of them, but he was prevented by lack of time from carrying out this intention. On calling again on Banneker shortly afterward, to offer him this instruction, Ellicott was surprised to find that Banneker had already discovered for himself the key to the use of both and was "already absorbed in the contemplation of the new world which was thus opened to his view."163 They had literally made him fix his gaze on the stars, for the study of astronomy thus became his one absorbing passion.

He had now nearly covered his three score years, and it was no little tribute to his mental vigor that he should have determined at that age to master so abstruse a science as astronomy. But by degrees he gave himself up to its study with unusual zeal. His favorite method of studying this science was to lie out on the ground at night, gazing up at the heavens till the early hours of the morning. He then tried to restore his tired mind and body by sleeping nearly all the next day. This habit nearly caused him to fall into disrepute among his neighbors, who, ignorant of his plans, accused him of becoming lazy in his old days.

In 1789 he had advanced so far with his plan as to project a solar eclipse, the calculation of which he submitted to his friend George Ellicott. In the study of these books Banneker detected several errors of calculation, and, writing to his friend Ellicott, he made mention of two of them. On one occasion he wrote:

"It appears to me that the wisest men may at times be in error; for instance, Dr. Ferguson informs us that, when the sun is within 12° of either node at the time of full, the moon will be eclipsed; but I find that, according to his method of projecting a lunar eclipse, there will be none by the above elements, and yet the sun is within 11° 46' 11" of the moon's ascending node. But the moon, being in her apogee, prevents the appearance of this eclipse."

And again he wrote Ellicott:

"Errors that ought to be corrected in my astronomical tables are these: 2d vol. Leadbetter, p. 204, when anomaly is 4s 30° the equation 3° 30' 4" ought to have been 3° 28' 41". In ♂ equation, p. 155, the logarithm of his distance from ☉ ought to have been 6 in the second place from the index, instead of 7, that is, from the time that its anomaly is 3s 24° until it is 4s O°."

Acting upon the suggestion of one of his educated friends, Banneker now undertook to extend his calculations so as to make an Almanac, then the most comprehensive medium of scientific information. Banneker continued the work required to complete his almanac, and finished the first one to cover the year 1792, when he was sixty-one years old. This attracted to him a number of prominent men, among whom was Mr. James McHenry, of Baltimore, a member of John Adams's cabinet. This gentleman, through his high regard for Banneker's achievements, had his almanac published by the firm of Goddard and Angell of Baltimore. In his letter to this firm McHenry paid a fine tribute to the character of the author, although some of his statements as to Banneker's parentage do not harmonize with what appears to the writer as more reliable information from another source. McHenry laid special stress upon the fact that Banneker's work, in the preparation of his almanac, "was begun and finished without the least information or assistance from any person, or from any other books," than those he had obtained from Mr. Ellicott, "so that whatever merit is attached to his present performance is exclusively and peculiarly his own."164

That Mr. McHenry attached a wider significance to Banneker's attainments than is implied in a merely personal achievement is shown in his statement that he considered "this negro as a fresh proof that the powers of the mind are disconnected with the color of the skin, or, in other words, a striking contradiction to Mr. Hume's doctrine, that the negroes are naturally inferior to the whites, and unsusceptible of attainments in arts and sciences?" "In every civilized country," said he, "we shall find thousands of whites, liberally educated and who have enjoyed greater opportunities for instruction than this negro, (who are) his inferiors in those intellectual acquirements and capacities that form the most characteristic features in the human race.165 But the system that would assign to these degraded blacks an origin different from the whites, if it is not ready to be deserted by philosophers, must be relinquished as similar instances multiply; and that such must frequently happen, cannot be doubted, should no check impede the progress of humanity, which, ameliorating the conditions of slavery, necessarily leads to its final extinction."166

Referring to their attitude, the publishers said in their editorial notice that "they felt gratified in the opportunity of presenting to the public, through their press, an accurate Ephemeris for the year 1792, calculated by a sable descendant of Africa." They flatter themselves "that a philanthropic public, in this enlightened era, will be induced to give their patronage and support to this work, not only on account of its intrinsic merit (it having met the approbation of several of the most distinguished astronomers of America, particularly the celebrated Mr. Rittenhouse), but from similar motives to those which induced the editors to give this calculation the preference, the ardent desire of drawing modest merit from obscurity and controverting the long established illiberal prejudice against the blacks."167

Banneker had himself not lost sight of the probable effect of his work in reshaping to some extent the public estimate concerning the intellectual capacity of his race. And this was the thought that prompted him to send a manuscript copy of his first almanac to Thomas Jefferson, then Secretary of State in Washington's cabinet. In his letter to Jefferson, dated August 19, 1791, Banneker made, with characteristic modesty, a polite apology for the "liberty" he took in addressing one of such "distinguished and dignified station," and then proceeded to make a strong appeal for the exercise of a more liberal attitude towards his downtrodden race, using his own achievements as a proof that the "train of absurd and false ideas and opinions which so generally prevails with respect to the Negro should now be eradicated."168

Thomas Jefferson took note of the moral courage and the loyalty to race evident throughout the whole of Banneker's remarkable letter and he honored it with the most courteous reply, under date of August 30, 1791. After thanking Banneker for the letter and the almanac accompanying it, Jefferson expressed the pleasure it afforded him to see such proofs "that nature has given to our black brethren talents equal to those of the other colors of men, and that the appearance of a want of them is owing only to the degraded condition of their existence both in Africa and America." He also added that he desired "ardently to see a good system commenced for raising the condition both of their body and mind to what it ought to be." The copy sent to Jefferson was formally transmitted to M. de Condorcet, secretary of the Academy of Sciences at Paris, and member of the Philanthropic Society because, as he said, he "considered it a document to which your whole race had a right for its justification against the doubts which have been entertained of them." This recognition of Banneker's merit very naturally added greatly to his rapidly growing reputation at home, and brought to him hundreds of letters of congratulation from scholarly men throughout the civilized world.

The most distinguished honor that came to him from his own countrymen was the invitation to serve with the commission appointed by President Washington to define the boundary line and lay out the streets of the Federal Territory, later called the District of Columbia. This commission, was appointed by Washington, in 1789, and was composed of David Stuart, Daniel Carroll, Thomas Johnson, Andrew Ellicott and Major Pierre Charles L'Enfant, a famous French engineer. This personnel was given in the article on Benjamin Banneker by John R. Slattery in the Catholic World in 1883,169 but in the Washington Evening Star of October 15, 1916, reporting an address by Fred Woodward, the commission was said to consist of "Major L'Enfant, Andrew Ellicott, Count de Graff, Isaac Roberdeau, William King, Nicholas King, and Benjamin Banneker, a free Negro."170 It is on record that it was at the suggestion of his friend, Major Andrew Ellicott, who so thoroughly appreciated the value of his scientific attainments, that Thomas Jefferson nominated Banneker and Washington appointed him a member of the commission. In the Georgetown Weekly Ledger, of March 12, 1791, reference is made to the arrival at that port of Ellicott and L'Enfant, who were accompanied by "Benjamin Banneker, an Ethiopian whose abilities as surveyor and astronomer already prove that Mr. Jefferson's concluding that that race of men were void of mental endowment was without foundation."171

Speaking afterwards of his work with this commission, Banneker referred to the unfailing kindness and courtesy of the distinguished company in which he found himself. One of his biographers says that the deportment of the mathematician during this engagement was such as to secure for him the respect and admiration of the commissioners. His striking superiority over all other men of his race whom they had met led them to disregard all prejudices of caste.172 During the stay of the commissioners at their official quarters, Banneker was invited, of course, to eat at the same table with them just as he sat with them during the conferences. This invitation, however, he declined, and provision was then, at his request, made for serving his meals at a separate table but in the same dining room and at the same hour as the others were served.

The reasons for Banneker's refusal to accept this invitation, however, are not so clear. Various of his biographers have attributed his action on this occasion to what they seemed pleased to term his "native modesty." Judging it at this distance from the time of its occurrence, it is perhaps difficult to understand fully his motive. But if we view it in the light of the consistent wisdom and high-mindedness that seemed to guide his whole life we can hope that his reasons for the self-imposed coventry on that occasion were sufficient unto himself, and that they fully excluded every element of servility.

Banneker's work with this commission was undertaken while he was still engaged in astronomical investigation, and after his services in Washington were concluded he returned to his home and resumed his work on his almanacs, which regularly appeared until 1802. He was now living alone in the home left him by his parents, and performed for himself nearly all the domestic services required for his health and comfort. Still obliged to rely mainly upon his farm for his livelihood, he tried various expedients with different tenants to rid himself of the necessity for giving so much of his time to the farm. In these efforts he was wholly unsuccessful. He finally decided, therefore, to enter into such an arrangement in the disposition of his effects as would provide him an annuity, relieving himself of all anxiety for his maintenance and at the same time affording him the leisure he wanted for study. This he was enabled to do through a contract with one of the Ellicotts, by the terms of which his friend was to take the title to Banneker's property, making the latter an annual allowance of 12 pounds for a given period of time calculated by Banneker to be the span of years he could reasonably be expected to live. Banneker was to continue to occupy and use the property during his life, after which the possession was to go to Ellicott.173 Banneker lived, however, eight years longer than he thought he would, but Ellicott faithfully lived up to this contract. This miscalculation is said to have been the only mistake in mathematics Banneker ever made. With his domestic affairs settled to his satisfaction, and having now the desired leisure to continue his studies, he gave himself up wholly to that object.

His active mind now found time also for occasional diversion to other lines than mathematics. It was about this time that he made the calculations showing that the locust plague was recurrent in cycles of 17 years each. He also wrote a dissertation on bees which has been favorably compared with a similar contribution by Pliny on the same subject written nearly 1800 years earlier. Banneker's nature seemed tuned also to the softer notes in the song of life. He loved music, and often, as a relaxation, he would sit beneath a huge chestnut tree near his house and beguile the hours by playing on his flute or violin.174

The disastrous war waged in 1793 so disturbed Banneker that he devoted much time to the study of the best methods to promote peace. To this end he suggested that the United States Government establish a department in the President's cabinet to be in charge of a Secretary of Peace. He then made a strong appeal to the authorities of his government to take a broad stand based on humanity and justice and in that spirit to formulate a comprehensive plan by which A Lasting Peace175 might be substituted for the wars that were then disturbing the world.

During these years his home was frequently visited by people who sought him because of his intellectual gifts, and who were in no wise abashed by the fact of his racial connection. To them he was merely an honored citizen in the field of achievement.176 "During the whole of his long life," says Benjamin Ellicott, "he lived respectably and much esteemed by all who became acquainted with him, but more especially by those who could fully appreciate his genius and the extent of his acquirements. Although his mode of life was regular and extremely retired,—living alone, having never married, cooking his own victuals and washing his own clothes, and scarcely ever being absent from home,—yet there was nothing misanthropic in his character; for a gentleman who knew him thus speaks of him: 'I recollect him well. He was a brave-looking pleasant man, with something very noble in his appearance.' His mind was evidently much engrossed in his calculations; but he was glad to receive the visits which we often paid him."

Another writes: "When I was a boy I became very much interested in him, as his manners were those of a perfect gentleman: kind, generous, hospitable, humane, dignified, and pleasing, abounding in information on all the various subjects and incidents of the day, very modest and unassuming, and delighting in society at his own house. I have seen him frequently. His head was covered with a thick suit of white hair, which gave him a very dignified and venerable appearance. His dress was uniformly of superfine broadcloth, made in the old style of a plain coat, with straight collar and long waistcoat, and a broad-brimmed hat. His color was not jet-black, but decidedly negro. In size and personal appearance, the statue of Franklin at the Library of Philadelphia, as seen from the street, is a perfect likeness of him. Go to his house when you would, either by day or night, there was constantly standing in the middle of the floor a large table covered with books and papers. As he was an eminent mathematician, he was constantly in correspondence with other mathematicians in this country, with whom there was an interchange of questions of difficult solution."177

Mrs. Tyson describes the courtliness of his manner when receiving friendly visits from the ladies of his community, who delighted to call on him in his neat cottage, to have the pleasure of his rare conversation. On these occasions he would sometimes allude to his love of the study of astronomy as quite unsuited to a man of his class.178

In the earlier years of his life Banneker is said to have formed the "social drink" habit, which we can imagine was all the easier for a man of his agreeable manners, in an environment where hospitality was general, and in a day when cordiality usually expressed itself in that way. But to the credit of his strength of mind and will, it is also said that he actually overcame that habit by the mere determination that he would do it, and that on his return from his stay with the commission at Washington he is said to have declared rather proudly that he never partook once of the wines that were so freely offered him.179

Banneker was not a professing Christian and not an adherent of any church, but "he loved the doctrines and mode of worship of the Society of Friends, and was frequently at their meetings." A contemporary says: "We have seen Banneker in Elkridge meeting house, where he always sat on the form nearest the door, his head uncovered. His ample forehead, white hair and reverent deportment gave him a very venerable appearance, as he leaned on the long staff (which he always carried with him) in quiet contemplation."180

There was no blemish in the entire record of his singularly active and useful life. His whole span of years appears to have been spent with a conscience void of offense, and he approached the end with a sereneness of mind well befitting the high ideals set before him. Although his body never wandered far from the place of his birth, his mind was permitted to soar through all space and to dwell in the regions of the stars and the planets. We can never know how sorely his finer spirit grieved over the tribulations that beset his blood kinsmen in the days of their bondage in this land of their birth, but we can well believe that in the loftiness of his soul he dreamed the dream of their ultimate release.

As the shadows gathered about him towards the evening of his life he abandoned those pursuits that had brought him merited distinction, and had gained for him the admiration of a host of friends chiefly among people that the world called superior. One beautiful Sabbath afternoon, in the month of October, 1806,181 while quietly resting in the shade of a tree beside his cottage on the brow of a hill that overlooked the Patapsco Valley he seemed to hear the voices that beckoned him to the other world. And as if stirred by some sudden impulse he rose and made an effort to walk once more along the paths that had so often been his quiet retreat in the moments of his deep reflections. He had not gone far, when his strength gave way, and he sank helpless to the ground. He was assisted back to his home by a friendly neighbor, but the noon of his day having fully merged into the evening, the dark shadows of Eternal Night settled over him.

Directly after Banneker's death, in fact, on that very day, his sisters, Minta Black and Mollie Morton, undertook to carry out his wishes with respect to the disposition to be made of his personal effects. Banneker had, a few years before, directed that "all the articles which had been presented to him by George Ellicott, consisting of his books and mathematical instruments, and the table on which he made his calculations should be returned as soon as he should die."182 He also requested that "as an acknowledgment of a debt of gratitude for Ellicott's long-continued kindness he should be given a volume of the manuscripts containing all his almanacs, his observations on various subjects, his letter to Thomas Jefferson, and the reply of that statesman." All the rest that he possessed was left to the two sisters. It was due to the faithful execution of his wishes on the very day of his death that his valuable manuscripts were preserved at all. They were all carried to George Ellicott, and this circumstance was the first notice that Ellicott received of the passing away of his friend. "Banneker's funeral took place two days afterward, and while the ceremonies were in progress at his grave, his home took fire and burned so rapidly that nothing could be saved."183

Some time before his death Banneker gave to one of his sisters the feather bed on which he usually slept, and this she preserved as her only keepsake of him. Years after wards she had occasion to open the bed and, feeling something hard among the feathers, she discovered that it was a purse of money. This circumstance shows that Banneker was not "in the evening of his life overshadowed by extreme poverty."184

In an excellent paper read on April 18, 1916, before the Columbia Historical Society of Washington, by Mr. P. Lee Phillips, of the Library of Congress, Banneker's Almanac was compared with Benjamin Franklin's Poor Richard's Almanac. Mr. Phillips also referred to his efforts in behalf of peace and to the friendship that existed between Banneker and such distinguished men of his time as Washington and Jefferson. He closed his article on Banneker with the broad-minded declaration that "Maryland should in some manner honor the memory of this distinguished citizen, who, notwithstanding the race prejudice of the time, rose to eminence in scientific attainments, the study of which at that early date was almost unknown."185 The recognition of Douglass in Rochester and Boston, Pushkin in Petrograd and Moscow and Dumas in Paris, affords splendid suggestions of what we hope to see of Banneker in Baltimore. It is a sad reflection on the people of this country that practically nothing has been done to honor this distinguished man.

Henry E. BakerAssistant Examiner, United States Patent Office.

GEORGE LIELE AND ANDREW BRYAN, PIONEER NEGRO BAPTIST PREACHERS

Without any consideration of the merits or demerits of what is called the exceptional man theory, perhaps no two men stand out more prominently in the early history of the Negro church than George Liele and Andrew Bryan. In the days of darkest forebodings and of the greatest human sufferings these two pioneers of religion went forth to disseminate ideas and mold sentiments which were to shape the inner springs of conduct of their fellow-slaves. Sketches of these heroes must claim the attention of seekers for the truth as to this important phase of our history.

A letter dated September 15, 1790, from the late Reverend Mr. Joseph Cook of Euhaw, upper Indian Land, South Carolina, says: "A poor Negro, commonly called, among his friends, Brother George,186 has been so highly favored of God, as to plant the first Baptist Church in Savannah, and another in Jamaica." This man was George Liele. He was born in Virginia about 1751. He knew very little of his mother, Nancy, but was informed by white and black that his father was a very devout man. The family moved much during the youth of George, but finally settled in Georgia.