The Journal of Negro History, Volume 4, 1919

Pursuant to the power given the President, negotiations were begun with the foreign powers having territory or colonies within the tropics, through the Secretary of State, W. H. Seward, mainly to ascertain if there was any desire on the part of these governments for entering into negotiation on the subject of colonization. Negotiations were to be begun only with those powers which might desire the benefit of such emigration. It was suggested that a ten years' treaty should be signed between the United States and the countries desiring immigration. The latter were required to give specific guarantees for "the perpetual freedom, protection and equal rights of the colonies and their descendants." Before and after the transmission of the proposals to foreign countries, propositions came from the Danish Island of St. Croix in the West Indies, the Netherland Colony of St. Swinam, the British Colony of Guiana, the British Colony of Honduras, the Republic of Hayti, the Republic of Liberia, New Granada and Ecuador. The Republics of Central America, Guatemala, Salvador, Costa Rica, and Nicaragua, objected to such emigration as undesirable.18

Great Britain rejected the proposal as a governmental proposition on the ground that it might involve the government in some difficulty with the United States government because of fugitives, and therefore expressed her disagreement with such a convention. Seward had asserted that there was no objection to voluntary emigration; the government of British Honduras and Guiana then appointed immigration agents who were to promote the immigration of laborers by using Boston, New York and Philadelphia as emigration ports.

The President came to be of the firm opinion that emigration must be voluntary and without expense to those who went. This was repeatedly asserted according to reports of the Cabinet meeting by Gideon Wells.19 The Netherlands sought to secure a labor supply for the colony of Swinan for a term of years, using the freedmen as hired laborers. Seward objected to the acceptance of such a proposal.

Of all the propositions offered President Lincoln seemed satisfied with two—one was for the establishment of a colony in the harbor of Chiriqui in the northeastern section of the State of Panama,20 near the republics of New Granada and Costa Rica. The situation seemed favorable not only because of the ordinary advantages of soil and climate but also because of its proximity to a proposed canal across the Isthmus of Darien and because of its reputedly rich coal fields. There were two objections to this plan. One was the existence of a dispute over territory between the republics of Costa Rica and Granada. The other grew out of a specific examination of the coal fields by Professor Henry of the Smithsonian Institute.21 His report doubted the value of the coal bed and advised a more thorough examination before closing the purchase. Before the project could be examined a more acceptable proposition appeared. In addition it also developed that there was opposition to Negro emigration from several of the States of Central America.22

An effort was then made to establish a colony on the island of A'Vache in the West Indies. This colony was described in a letter to the President by Bernard Kock, represented to be a business man. This site was described as the most beautiful, healthy and fertile of all the islands belonging to the Republic of Hayti, and in size of about one hundred square miles. "As would be expected," writes Kock, "in a country like this, soil and climate are adapted for all tropical production, particularly sugar, coffee, indigo, and more especially cotton which is indigenous. Attracted by its beauty, the value of its timber, its extreme fertility and its adaptation for cultivation, I prevailed on President Geffrard of Hayti to concede to me the island, the documentary evidence of which has been lodged with the Secretary of the Interior."23

On December 31, 1862, there was signed a contract by which, for a compensation of $50 per head, Kock agreed to colonize 5,000 Negroes, binding himself to furnish the colonies with comfortable homes, garden lots, churches, schools and employ them four years at varying rates. He further agreed to obtain from the Haytian government a guarantee that all such emigrants and their posterity should forever remain free, and in no case be reduced to bondage, slavery or involuntary servitude except for crimes; and they should specially acquire, hold and transmit property and all other privileges of persons common to inhabitants of a country in which they reside. It would be further stipulated that in case of indigence resulting from injury, sickness or age, any such emigrants who should become pauperous should not thereupon be suffered to perish or come to want, but should be supported and cared for as is customary with similar inhabitants of the country in which they should be residents.24

Kock also proposed a scheme to certain capitalists in New York and Boston. This had nothing to do with the contract with the President. He proposed to transport 500 of these emigrants at once, begin work on the plantations, and by the end of the following September—a period of eight or nine months—he estimated that this group could raise a crop of 1,000 bales of cotton. It was planned that the colonists should secure from the island a profit of more than 600 per cent in nine months. Kock estimated his necessary expenses as $70,000, and all expense incurred by freighting ships and collecting immigrants was to be borne by the government. It soon became known to the government that Kock had sought the aid of capitalists and money makers. Suspicion as to the honesty of his purposes was then aroused. It was finally discovered also that he was in league with certain confederates to hand over slaves to him as captured runaways on the condition of receiving a price for their return. Lincoln investigated the matter and discovered that Kock was a mere adventurer and the agreement with him was cancelled.25

A certain group of capitalists, whose names are not mentioned, then secured the lease from Kock and entered into contract with the government through the Secretary of the Interior, April 6, 1863.26 Under this agreement a shipload of colonists from the contrabands at Fortress Monroe, said to number 411-435, were embarked.27 An infectious disease broke out through the presence on board of patients from the military hospital on Craney Island and from twenty to thirty died. On the arrival in the colony no hospitals were ready, no houses were provided, and the resulting conditions were appalling. Kock was sent along as Governor, and he is said to have put on the air of a despot and by his neglect of the sick and needy to have made himself obnoxious.

Rumors of the situation came to the President and he sent a special agent, D. C. Donnohue, who investigated the matter and made a report. Donnohue elaborately described the deplorable situation of the inhabitants, the wretched condition of the small houses and the prevalence of sickness. He further reported that the Haytian government was unwilling that emigrants should remain upon the island and that the emigrants themselves desired to return to the United States. Acting upon the report, the President ordered the Secretary of War to dispatch a vessel to bring home the colonists desiring to return.28 On the fourth of March the vessel set sail and landed at the Potomac River opposite Alexandria on the twentieth of the same month. On the twelfth of March, 1864, a report was submitted to the Senate showing what portion of the appropriation for colonization had been expended and the several steps which had been taken for the execution of the acts of Congress.29 On July 2, 1864, Congress repealed its appropriation and no further effort was made at colonization.30

The failure of this project did not dim the vision of the successful colonization of the freed slaves in the mind of President Lincoln. As late as April, 1865, according to report, the following conversation is said to have ensued between the President and General Benjamin F. Butler: "But what shall we do with the Negroes after they are free?" inquired Lincoln. "I can hardly believe that the South and North can live in peace unless we get rid of the Negroes. Certainly they cannot, if we don't get rid of the Negroes whom we have armed and disciplined and who have fought with us, to the amount, I believe, of some 150,000 men. I believe that it would be better to export them all to some fertile country with a good climate, which they could have to themselves. You have been a staunch friend of the race from the time you first advised me to enlist them at New Orleans. You have had a great deal of experience in moving bodies of men by water—your movement up the James was a magnificent one. Now we shall have no use for our very large navy. What then are our difficulties in sending the blacks away?… I wish you would examine the question and give me your views upon it and go into the figures as you did before in some degree as to show whether the Negroes can be exported." Butler replied: "I will go over this matter with all diligence and tell you my conclusions as soon as I can." The second day after that Butler called early in the morning and said: "Mr. President, I have gone very carefully over my calculations as to the power of the country to export the Negroes of the South and I assure you that, using all your naval vessels and all the merchant marines fit to cross the seas with safety, it will be impossible for you to transport to the nearest place that can be found fit for them—and that is the Island of San Domingo, half as fast as Negro children will be born here."31

This completes all of the evidence obtainable concerning Lincoln's thought and plan for the colonization of the slaves freed by his proclamation. From the earliest period of his public life it is easily discernable that Abraham Lincoln was an ardent believer and supporter of the colonization idea. It was his plan not only to emancipate the Negro, but to colonize him in some foreign land. His views were presented not only to interested men of the white race, but to persons of color as well. As may have been expected, the plan for colonization failed, both because in principle such a plan would have been a great injustice to the newly emancipated race, and in practice it would have proved an impracticable and unsuccessful solution of the so-called race problem.

Charles H. Wesley.

LEMUEL HAYNES

Lemuel Haynes was born July 18, 1753, at West Hartford, Conn. He was a man of color, his father being of "unmingled African extraction, and his mother a white woman of respectable ancestry in New England." She was then a hired girl in the employ of a farmer who had a neighbor to whom belonged the Negro to whom the woman became attached. Haynes took neither the name of his father nor of his mother, but probably that of the man in whose home he was born. It is said that his mother, in a fit of displeasure with her host for some supposed neglect, called her child by the farmer's name. Mr. Haynes took the young mother to task, and while yet the baby was but a few days old, she disappeared. As she was the daughter of a Tolland County farmer, Mr. Haynes shielded the family from disgrace by having the child take his name with that of Lemuel which in Hebrew signifies "consecrated to God." The mother never had anything to do with her child, and it is said she married a white man, and lived a respectable life. Lemuel providentially met his mother once in an adjoining town, at the house of a relative, fondly expecting that he would receive some kind attentions from her. He was sadly disappointed, however, for she eluded the interview. Catching a glimpse of her at length when she was attempting to escape from him he accosted her in the language of severe but merited rebuke.

Mr. Haynes kept Lemuel till he was five months old, and then had him "bound out" to Deacon David Rose, of Granville, Massachusetts, a man of singular piety. There Lemuel grew up, and lived for thirty-two years. One condition of his indenture was that, in common with other children, he should enjoy the usual advantage of a district school education. Yet, as schools of that section were decidedly backward, his early opportunities for instruction were very limited. Like other farmer boys, however, he was instructed in the fundamentals of education and the principles of religion. His duties often kept him from school, or caused him to arrive at a late hour. Yet he said, "As I had the advantage of attending a common school equal with other children, I was early taught to read, to which I was greatly attached and could vie with almost any of my age."32 He soon formed the habit of studying the Bible and early made a profession of faith in the Christian religion. While young he was baptized by the Reverend Jonathan Huntington.

He quickly mastered the studies of the district school but he struggled forward, becoming his own teacher and subjecting his mind to unremitting and severe discipline. The scarcity of books was one of the severest difficulties which he had to encounter. There was no public library in the place. The Bible, Psalter, spelling-book, and perhaps a volume or two of sermons, comprised the library of the intellectual people of those towns. But says he: "I was constantly inquiring after books, especially in theology. I was greatly pleased with the writings of Watts and Doddridge, and with Young's Night Thoughts. My good master encouraged me in the matter."33

There came a turning point in Haynes's life when in 1775 the excellent and pious Mrs. Rose died. She had been more to him than an employer. Adopting him as her own son in early infancy, she tenderly trained him up to intellectual and Christian manhood. Speaking of this, Haynes said: "Soon after I came of age, God was pleased to take my mistress away, to my inexpressible sorrow. It caused me bitter mourning and lamentation."34 Prostrated thus, he sought relief from his affliction in the service of the continental army.

Lemuel Haynes was a patriot of the Revolution. He early imbibed those great principles respecting "the rights of man," in defense of which the colonies fought Great Britain. In 1774 he enlisted as a minute man. Under the regulations of this enlistment he was required to spend one day in the week in manual exercises, and to hold himself in readiness for actual service, but soon after the battle at Lexington the following year he joined the regular army at Roxbury. The next year he volunteered to join the expedition to Ticonderoga to expel the enemy. Referring to this service in an address some years later Haynes said: "Perhaps it is not ostentatious in the speaker to observe that in early life he devoted all for the sake of freedom and independence, and endured frequent campaigns in their defense, and has never viewed the sacrifice too great. And should an attack be made on this sacred ark, the poor remains of life would be devoted to its defense."

After the close of his northern campaign he returned to his former home to engage in agricultural pursuits. But while thus engaged he little anticipated the designs of Providence concerning him. Improving his leisure hours, he had made considerable progress in the study of theology. At length he selected his text, and composed a sermon, without education or teacher. It happened thus: In the family of Deacon Rose, the evening preceding the Sabbath was customarily devoted to family instruction and religious worship. Haynes was occasionally asked to read from the sermons of Watts, Whitefield, Doddridge or Davies. Called upon to read as usual one evening, he slipped into the book his own sermon which he had written, and read it to the family. Greatly delighted and edified by this sermon read with unusual vivacity and feeling, Deacon Rose, who was then blind, inquired: "Lemuel, whose work is that which you have been reading? Is it Davies's sermon, or Watts's, or Whitefield's?" Haynes blushed and hesitated, but at last was obliged to confess the truth—"It's Lemuel's sermon."35

It was then discovered that in this young man was the promise of usefulness. The community encouraged him to look forward to the Christian ministry. Referring to this, he said: "I was solicited by some to obtain a collegiate education, with a view to the gospel ministry. A door was opened for it at Dartmouth College, but I shrunk at the thought. Reverend Mr. Smith encouraged me with many others. I was at last persuaded to attend to studying the learned languages. I was invited (1779) by the Reverend Daniel Farrand, of Canaan, Connecticut, to visit him. I accordingly did. With him I resided some time, studying the Latin language."36

How long he studied under Mr. Farrand is not known. He devoted a part of his time to belles lettres and the writing of sermons. While with Mr. Farrand, Haynes composed a poem which was surreptitiously taken from his desk and afterward delivered by a plagiarist at a certain college on the day of commencement. During these years he labored in the field to defray the expense of board and tuition, but the mind of this student underwent unusual development for which Mr. Haynes retained to the end of life a grateful remembrance of his friend and patron.

After making an extensive study of the Latin language, he felt a desire to study Greek that he might read the New Testament in the original, but he had no means to prosecute this study. While in doubt as to how he could attain so desirable an end the Reverend William Bradford, of Wintonbury, a small parish composed, as its name imports, of a part of three towns, Winsor, Farmington and Symsbury, offered to instruct him in the Greek language. This benefactor promised also to secure there for Mr. Haynes a school paying him sufficient money to defray his expenses. Mr. Haynes said: "I exerted myself to the utmost to instruct the children of my school, and found I gave general satisfaction. The proficiency I made in studying the Greek language I found greatly exceeded the expectations of my preceptor."37 He was thus serving as a "spiritual teacher in a respectable and enlightened congregation in New England, where he had been known from infancy only as a servant boy, and under all the disabilities of his humble extraction." "That reverence which it was the custom of the age to accord to ministers of the gospel," says his biographer, "was cheerfully rendered to Mr. Haynes."38 All classes and ages were delighted with the sweet, animated eloquence of the man. In consideration of his talents Middlebury College later conferred upon him the degree of master of arts.39

This led friends to advise that he should be licensed to preach, and on November 29, 1780, after "an examination in the languages, sciences, doctrines and experimental religion," he was licensed and preached intelligently from Psalm 96:1. He was ordained soon thereafter. Then came an early call to begin his ministry at the Congregational meeting house at Middle Granville, where he labored five years, preaching eloquently with zeal. The time was one of moral darkness with intemperance, profanity and infidelity rife. Strange doctrines intruded. Vice came boldly forward, but, like a rock, the young minister stood by his Lord and faith.

Among the pious in the church was Bessie Babbitt. She was a woman of considerable education and was engaged as a teacher in her town. Looking to Heaven for guidance, she was led, with consistent delicacy, to offer her heart to her pastor. He commended the proposal to God in prayer, and consulted other ministers. Knowing his birth and race, he sought their counsel. They advised in favor, and on September 22, 1773, they were married. There began then their happy married life which was blessed with nine children.40

From his small retired parish, among the companions of his childhood, he was called to Torrington, Connecticut, where he continued preaching two years to large audiences.41 It is said that at Torrington a leading citizen was much displeased that the church should have "a nigger minister," and, to show his disrespect, this man went to church and sat with his hat on his head. "He hadn't preached far," said he, "when I thought I saw the whitest man I ever knew in that pulpit, and I tossed my hat under the pew."

The number of communicants increased during the term of his residence in Torrington. Some of the most respectable families from adjoining towns, particularly from Goshen, became his warmest friends, who constantly attended on his ministry. His biographer says: "The aged refer to his ministry with many delightful recollections. He was held in high estimation, especially by the church, and was esteemed by all classes as "an apt and very ready man in the pulpit." The mere mention of his name even now, after the lapse of half a century, seems to renew in their minds interesting associations. The church and society were strengthened by his labors, and many wished to retain him as their permanent pastor. The sensibility of a few individuals prevented, it is said, the accomplishment of their desires.

His eloquence and Christian nobility won him much attention and led to his being called to the pastorate of the Congregational Church in West Rutland, Vermont. The town was a country seat, and the church was one of importance. Then in the meridian of life, rich with the spirit and devoted to his calling, he was singularly successful; and while there were those who saw in him "that colored minister," all knew his pure white soul. The first year of his pastorate he received forty-two members by profession. In 1803 there came a great revival, and there were one hundred and three conversions, together with one hundred and fifty in the adjoining town of Pittsfield. Five years later there was another revival and Haynes received one hundred and nine. Naturally he was in demand by other churches as a revival preacher.

At this time New England was in a very backward state. The genial influence of science and religion had not been generally felt. There was no college in Vermont and its only academy was the one at Norwich, near Dartmouth College. There were not more than four or five Congregational ministers on the west side of the Green Mountains. A religious revival of considerable extent, under the preaching of Reverend Jacob Wood and others, had resulted in the formation of small churches. Certain parts of Connecticut were not much more advanced. In 1804 the Connecticut Missionary Society, therefore, appointed Mr. Haynes to labor in the destitute sections of Vermont. In 1809 he was appointed to a similar service by the Vermont Missionary Society. In this capacity Haynes became a great factor in the religious awakening throughout New England at that time.

In 1814 he was fraternal delegate from the Vermont to the Connecticut Ministers' Association at Fairfield. On his way thither he stopped on Sunday at New Haven, where, at the Blue Church (formerly Dr. Edwards'), he preached a sermon to a crowded house, having in the audience President Dwight of Yale and many distinguished people. At Fairfield the association insisted on his preaching the annual sermon.

Haynes soon exhibited evidences of being no ordinary man. He readily engaged in the heated theological discussion of his time, taking first rank as a theologian.42 His most interesting debate was that with the famous Hosea Ballou, whom Haynes vanquished in his famous sermon based on the text, Ye shall not surely die. Many strange doctrines were then abroad. A writer says: "The Stoddardian principle of admitting moral persons, without credible evidence of grace, to the Lord's Supper, and the half-way covenant by which parents, though not admitted to the Lord's Supper, were encouraged to offer their children in baptism, prevailed in many of the churches. Great apathy was prevalent among professing Christians, and the ruinous vices of profaneness, Sabbath-breaking and intemperance were affectingly prevalent among all classes. The spark of evangelical piety seemed to be nearly extinct in the churches. Revivals of religion were scarcely known except in the recollections of a former age. Some of the essential doctrines of grace were not received even by many in the churches.43 Respecting the operations of the Holy Spirit, Mr. Haynes adopted the same principles as Edwards and Whitefield. He became effective in dispelling some of these clouds of doubt, bringing the people back to a more righteous conduct. Out of it he emerged a man of fame.

Happy as was this apostle in his work at Rutland the violent political controversy of his time was divided between two militant parties with one of which every freeman felt that he should be allied. Imbued with the spirit of the American Revolution, Haynes could not be neutral. "In principle," says his biographer, "he was a disciple of Washington and, therefore, favored those measures conducive of national government."44 As party spirit rapidly developed into deeply rooted rancor, sharp differences of opinion led to controversy in his parish. Invited to preach on political occasions and in some cases to the public through the press, he discussed political affairs with such keenness and sarcasm that unprincipled parasites in his community were much disturbed. In one of his discourses he used the following expression: "A dissembler is one proud of applause—will advertise himself for office—dazzling the public man with high pretext, like aspiring Absolom, 'Oh that I were made judge in the land, that every man might come unto me and I would do him justice.' Such subjects to applause and hypocrisy will, even when the destinies of their country are at stake, be to a commonwealth what Arnold was to American freedom or Robespierre to a French Republic."45