The Journal of Negro History, Volume 7, 1922

A distinguished Presbyterian minister said to Gurley, "A sermon which I heard from Lott Gary, shortly before he sailed for Africa, was the best extemporaneous sermon I ever heard. It contained more original and impressive thoughts, some of which are distinct in my memory, and never can be forgotten."492 Elder John Bryce, assistant pastor of the First Baptist Church, afterwards confessed that he had never been so deeply interested in a sermon.493

Readjustment on African Soil

By the twenty-third of January, 1821, Gary and his church were ready to sail.494 At half past six in the morning495 the Nautilus, carrying 28 colonists and a number of children, left Norfolk, Virginia, en route to Sierra Leone.496

As the agents of the American Colonization Society, who made the journey, had not completed their negotiations for the purchase of a site for the settlers, the party remained at Freetown, Sierra Leone, for some months.497 From there Cary wrote the Corresponding Secretary of the Baptist Board of Foreign Missions, March 13th:

Rev. and Dear Sir

I am happy that an opportunity is now afforded me, to inform the Board through you, the only proper medium of communication with them, that we all arrived safe in Africa. We had a long passage of forty four days, yet we were wonderfully preserved by the great Ruler of the winds and the seas....

I am truly sorry, that the hopes and expectations of the Board cannot be realized, as to our missionary labours; for, as it pleased you to have us connected with the Colonization Society, and the agents of the Society upon their arrival here, finding their prospects of getting lands very gloomy, so much so that they disowned us as colonists; and the government's agent had captured Africans for whom he was bound, by the laws of the United States, to procure a place, in order to settle them, or until there can be a more permanent settlement obtained, the agent received us as labourers and mechanics, to be settled with them in order to make preparations for the reception of others; we are therefore bound to the government's agent. He has rented a farm, and put us on it, and we must cultivate it for our support, and for the support of these Africans; and pay as much of the rent as we can. And as this obligation will last until lands are purchased by the agents of the Colonization Society, I am greatly afraid it will not end soon; and until it does end, our mission labours will be very few. Jesus Christ, our Saviour, when he came on his mission into this world, was found often with a broad axe in his hand: and I believe that a good many corn field missionaries would be a great blessing to this country, that is if they were not confined to the field by law and by necessity. We are bound by both. I converse very freely with you on this subject, because with me it is a very important one, and because of the interest which the Board has taken in this mission.498

Mrs. Cary, "a sensible woman and an exemplary Christian,"499 was sick at this time and soon died, leaving her husband the care of their two children.500 Despite this and the appalling circumstances of the first settlers, they wrote to the Board rejoicing that they were in the country of their forefathers and hoping that His gracious approbation would crown their labors.501 Lott Cary kept constantly in mind the great object of his mission. He not only preached as often as opportunity would permit but he established a mission among the Mandingoes.502

Nevertheless, there was danger for some time that the whole enterprise would be abandoned. Whereupon, Captain Robert F. Stockton was sent to Africa in the armed schooner Alligator with full powers from President Monroe and the American Colonization Society to make arrangements for a new and permanent settlement.503 On December 11, he and Doctor Eli Ayres, the Society's agent, who had left America in July, anchored off Cape Mesurado or Montserado and, with John Mills, an English mulatto and slave dealer, as interpreter, made negotiations with King Peter, the principal chief around the Cape, for the purchase of a settlement. After much parleying and delay on the part of the king and treachery on the part of Mills,504 they finally exchanged gunpowder, tobacco, rum, iron pots, beads, looking glasses, "four Hats, three Coats, three pair Shoes"505 and other minor articles not worth more than $300 for that valuable tract of land506 which was the nucleus of what is now the Republic of Liberia.507

Arrangements were made for the colonists to take possession of their new home the 7th of February, 1822.508 The territory, finally including ninety miles of coast lying between the Junk and Sesters Rivers and extending nearly seventy miles into the interior, presented, on the one hand, an excellent opportunity to work among the Bassa, Vey, Dey and Kroo tribes,509 who numbered about 125,000, and exhibited, on the other hand, many obstacles, for the natives were hostile, and the rainy season was approaching, at the time when provisions were scarce.

The condition of the colonists was so appalling that many proposed to return to Sierra Leone. Just a few more hours and the Cape would have been abandoned, but when the Agent went ashore to prepare for departure he was informed by Lott Gary that he was determined not to go. Nearly all the colonists were induced to follow his example.

In the event they suffered severely; nearly 1,000 natives attacked them in November, 1822, but were repulsed. During this and similar encounters with the natives, which lasted through the months of November and December, Lott Cary cooperated wisely with the Agent, Jehudi Ashmun,510 and, although several of the colonists were killed and wounded, with only 37 men and boys he, on one occasion, drove back with considerable loss 1,500 wild and exasperated natives who were bent on extirpating the settlement. Lott Cary compared the little company of disturbed settlers to the Jews, who "grasped a weapon in one hand, while they labored with the other" to rebuild the city. But he is said to have asserted: "There never has been an hour or a minute, no, not even when the balls were flying around my head, when I could wish myself again in America."511

These colonists planted their church at Monrovia and soon had under way the nucleus of a flourishing Sunday-school.512 Cary extended his labors to communities far and near, and by 1823 had 6 converts.513 The following resolution adopted by the General Missionary Convention speaks for itself the sentiment of that body respecting the work of Cary and Teague up to May 7, 1823:514

The committee states that the present condition and prospects of the mission are encouraging. Brethren Cary and Teague are at present much occupied in aiding in the establishment of the colony at Cape Mesurado. Their conduct has been good and that of the former, in particular, has been specially commended by the Agent of the Colonization Society. The committee recommends that an able white missionary be stationed, as soon as practicable, at Cape Mesurado. The mission has a double effect. While it tends to introduce the gospel into Africa, a mission establishment on the coast will essentially aid in the suppression of the slave trade.

In spite of the fact that his associate, Colin Teague, had returned to Freetown, Sierra Leone,515 Lott Cary was adding some few of the natives to the church. In 1824, he baptized 9. One by the name of John from Grand Cape Mount, a town about eighty miles distant, proved a valuable helper by the good influence which he exerted. Some word from Hector Peters516 had touched him and he came to the American settlement for instruction and baptism. Without being asked, he related his experience to the church.

"When me bin Sa' lone," he began, "me see all man go to church house—me go too—me be very bad man too—suppose a man can cus (curse) me—me can cus im too—suppose a man can fight me—me can fight im too.—Well, me go to church house—the man speak, and one word catch my heart (and at the same time laying his hand on his breast)—I go to my home—my heart be very heavy—and trouble me too—night time come—me fear me can't go to my bed for sleep—my heart trouble me so—something tell me go pray to God—me fall down to pray—no—my heart be too bad—I can't pray—I think so—I go die now—suppose I die—I go to hell—me be very bad man—pass all turrer (other) man—God be angry with me—soon I die—suppose man cus me this time—me can't cus him no more—suppose man fight me—me can't fight him no more—all the time my heart trouble me—all day—all night me can't sleep—by and by my heart grow too big—me fall down this time—now me can pray—me say Lord—have massey. Then light come in my heart—make me glad—make me light—make me love the Son of God—make me love everybody."

John was baptized the 20th of March, 1825. The church neatly dressed him, gave him an extra suit, about $10.50, 3 Bibles and 2 hymn books and sent him on his way rejoicing.517

The impetus received by the church was amazing. The membership by 1825 had increased to 60 or 70 and two or three pious emigrants were assisting in the work. This same year, Lott Cary directed the building of a substantial meeting house which would have been completed immediately if nails and boards could have been procured.518 In a letter from Monrovia,519 dated April 24, 1826, he wrote a brother in Norfolk: "We dedicated our meeting house last October; it was four weeks from the time we raised it to the time it was dedicated. It is quite a comfortable house, 30 × 20 feet, and ceiled inside nearly up to the plates, with a decent pulpit and seats. I feel very grateful to you for your services, and to the brethren and friends for their liberal contribution."520

This progress of the church might, at first blush, seem to say that everything was in a state of tranquility and peace. This is far from being the case. In the face of the record of Lott Cary as a Christian, a pastor, a representative of the Richmond African Baptist Missionary Society and a church builder in Africa, it is interesting to note the invective hurled against him by Governor Ashmun in 1823. The Governor's phraseology is unique. "Wretched," "morose," "obstinate," "soured," "narrow," "disobliging," "moral desert," "a corroding temper," and "destitute of natural affection," were some of the epithets used as over against "more obliging," "affectionate husband," "display of tenderness," "sweet and profound humility," "promoter of every commendable and pious design," "every laudable habit," "moral renovation," "habit of holiness," and "redeemed" when an understanding was perfected in 1824.521

The cause of the misunderstanding was of long standing. Agents of the American Colonization Society prior to Ashmun's time were accused of transmitting false reports to the board and of appropriating to their own use the provisions and supplies of the colonists.522 It is also known that a commercial company of Baltimore, whose business it was to prosecute the African slave trade, was jealous of the Society and tried to undermine it. In addition, the trials and hardships incidental to founding the colony had reduced many of the settlers to want.523 The most ignorant could thus fathom their condition: "We suffer: if the Society have means and does not apply them to our relief, it is without benevolence; if it have not means, it wants power and in either case is unworthy of our confidence."524

This lack of power showed itself in the helplessness of the government to restrain the first vestiges of insubordination and to enforce the law. Thereupon, the discontentment of Cary and one or two others became widespread.525 Probably the manhood consciousness of Cary would not have asserted itself so soon had not the occasion arisen between August 31 and September 25, 1823, when the principal Agent attempted to redistribute the town lots of the earliest colonists who alleged that they held them under a former sanction of the Agent and so refused to have them redistributed. They resolved to appeal to the board of the American Colonization Society.526 Moreover, they openly avowed that they would neither survey nor cultivate any of the lots (thickly covered with undergrowth) assigned to them nor aid in any public improvements527 until they should hear from the board. On the 13th of December, Ashmun published the announcement that there were in the Colony more than a dozen healthy persons who would not receive any more provisions out of the public store till they earned them. Six days later the Agent ordered the rations of the offending persons to be stopped. Next morning a few528 of the colonists assembled at the Agency House and vociferously demanded the Agent to rescind his order. Ashmun was immovable. The colonists straightway hastened to the storehouse where rations for the week were then being issued and each seized a store of provisions and went home.529 Lott Cary had no small influence and share in this seditious proceeding.530 Toward evening, the Agent addressed a circular "to all the colonists" declaring that the impropriety of the morning's act would be communicated to the board. He further exhorted all to go to work and not to commit such an offence again for their sakes in this world or in the one to come. Lott Cary was not to perform any of his ministerial functions "till time and circumstances shall have evidenced the deepness and sincerity of his repentance."531 Gurley states that the leaders of the sedition, led by Lott Cary, almost "immediately confessed and deplored" their error.532

It seemed in 1824 that the affair of the previous year would be repeated when, on March 17, the rations were reduced one half. The act was viewed by the colonists as oppression and they openly reproached Ashmun. Through all of this period, the spirit of disorganization was working so that the colonists furnished little support towards developing the government.533

In communicating the account of the disturbances to the board, Ashmun wrote, March 15, that "the services rendered by Lott Cary in the Colony, who has with very few (and those recent exceptions), done honor to the selection of the Baptist Missionary Society, under whose auspices he was sent out to Africa, entitle his agency in this affair, to the most indulgent construction which it will bear. The hand which records the lawless transaction, would long since have been cold in the grave, had it not been for the unwearied and painful attentions of this individual rendered at all hours—of every description—and continued several months."534

The General Missionary Convention was influenced very little, if any, by the report, if, indeed, they had received it officially. At the annual meeting of the Board of Managers, April, 1824, the committee on the African mission had "no hesitation in recommending a careful regard to this mission, which though it may seem to slumber for a moment, in their opinion promises great and extensive usefulness." The board recommended

That a constant correspondence be kept up with the brethren there by which their minds will be encouraged, and their hands strengthened and through which information may be received of the state of the Colony, the progress of the cause, and of the earliest opportunities which may offer for introducing the Gospel more extensively into the heart of Africa.535

There is no further account of this misunderstanding other than that from the pen of Ashmun. Mr. Taylor,536 the biographer of Lott Cary, remarks: "He (Cary) was compelled, to some extent, to act the part of a mediator between the rebellious colonists, who considered themselves injured, and Mr. Ashmun, the Governor. While for a moment he might seem to act injudiciously, he possessed too much noble and generous feeling to be guilty of a dishonorable act." The Rev. G. Winfred Hervey537 thinks that "in any controversy between mules and muledrivers, the latter have several advantages among which one of the most important is that they have the exclusive use of vocal attack and defence. Cary was too prudent a man to publish an apology for constructive sedition; and as he has not left us his own explanation of any of the facts in the case, we have not all the materials on which to base an impartial judgment."

The agitation at length had its effect. It was directly responsible for the establishment, in 1824, of a new form of government which was approved by Cary and his fellow-citizens and in which the colonists had a full expression.538 Gurley539 and Ashmun both testified that Cary readily entered into the spirit of the new government.540 Only eight days, from August 14 to 22, were needed to organize a government that should be energetic and feasible.541 "Beneath the thatched roof of the first rude house for divine worship ever erected in the Colony stood the little company of one hundred colored emigrants, who had ventured all things to gain for themselves and children a home and inheritance of liberty and before God pledged themselves to maintain the Constitution of their choice, and prove faithful to the great trust committed to their hands."542 Despite the seeming repetition of the chagrin of past irregularities in September, 1824, however, the board of the American Colonization Society passed a motion, April 2, 1825, to organize, on the 18th of the next month, a permanent government for the colony.543

Usefulness of the Man

During these times Lott Cary continued to increase his popularity by performing the pastoral duties of the Providence Baptist Church as vigorously as he could.544 He preached several times each week, and, in addition, gave religious instruction to many of the native children. A day school of twenty-one pupils was begun April 18, 1825.545 By June, the number had increased to thirty-two, nineteen of whom came from Grand Cape Mount, some miles distant.546 Cary was handicapped in this work by the lack of funds, by the demoralizing gin traffic of the Europeans, by Mohammedanism, by the deadly climate and by degraded fetichism,547 yet, in the course of seven weeks, he taught several children to read the Bible intelligently, although he could not devote more than three hours a day to this work.548

In the meantime, in keeping with the report of the Board of Managers of the General Missionary Convention in 1823, Governor Ashmun wrote to the American Colonization Society, March 20, 1825, that "the natives have universally a most affecting persuasion of the superiority of white men.... I cannot hesitate to say that the missionary, or principal of the proposed establishment (i.e., a religious mission for Africa), ought by preference to be a white man."549 The little colony of near 400 souls was suffering for an adequate educational program. Excepting Governor Ashmun, there was not an individual there who had ever received a plain English education.550 Allowing that and granting that there were few intelligent Negroes in the United States,551 Ashmun would have appeared more hopeful of Negro leadership had he made his request to the board more general.

Whether because of this appeal or not, it is singular to note that the Rev. Calvin Holton, a graduate of Waterville College (now Colby College), offered his service to the board the same year and, with 34 emigrants,552 sailed from Boston in the brig Vine, January 4, 1826. He was employed to establish and direct a Lancastrian system of education for (1) the children of the colonists, (2) for the native children living in the settlement, (3) for the recaptured Africans who numbered about 120, and (4) for the young men and women who were teaching or preparing themselves for this profession.553 His work was not of long duration for on the 2d of July, 1826, he died554 and was succeeded early in 1827 by the Rev. G. M'Gill, "an intelligent and experienced coloured Teacher from Baltimore."555

About this time the number of native boys who received instruction was only 50. These were trained either to be interpreters to American and European missionaries or religious teachers. Lott Cary had 45 scholars enrolled in his school at Monrovia.556 He was assisted by a lad of fourteen years and by the Rev. John N. Lewis, another missionary sent out by the Richmond African Baptist Missionary Society, but who, from lack of adequate support, turned to other business.557

Lott Cary had a large task to perform with this school. As a matter of fact, "the hopes of the African tribes," said Ashmun,558 "from Gallinas to Trade Town, are at present suspended upon it. Most of the boys who attend it are sons of the principal individuals of the country, and more than half can read the New Testament intelligently, and understand the English language nearly as well as the settlers of the same age." The expense of a native boy was estimated at $25 and of a girl at $20.559

Gurley believed that the schools were numerous enough and amply able to afford instruction to every child in the colony. Although this instruction was compulsory, it is not altogether evident, however, that at any place save Monrovia a real educational program was begun. Ashmun related that about six out of every ten emigrants were illiterate and that just one pious individual assisted by two or three utterly illiterate exhorters was the only instructor around the settlement. "Not one in five of these people habitually attend, even on Sundays, such religious instruction as they possess." Consequently, he adds that the moral power exerted was not sufficient to offset "the demoralizing influence of corrupt examples."560

The Richmond African Baptist Missionary Society and Lott Cary, however, were expending their funds liberally on the schools. The surplus funds in the colonial treasury plus the subscription of $1,400 from the colonists (including $300 subscribed by Ashmun) were spent for education.561 Yet from all sources enough money could not be raised to continue all the schools begun. Cary, in 1827, removed the day school from Monrovia to Grand Cape Mount. He made appeal after appeal to send the light to Africa. To prove that the natives would sooner steal the light than miss it he gives the following incident that occurred in removing the school establishment to Grand Cape Mount:

"I had upwards of forty natives," he said,562 "to carry our baggage, and they carried something like 250 bars ($187.50); a part of them went on four days beforehand, and had every opportunity to commit depredations, but of all the goods that were sent and carried there, nothing was lost except fifteen spelling books; five of them were recovered again."

Mr. Cary's letter to Mr. Crane will explain somewhat the circumstances of the school at Grand Cape Mount.

June 11, 1827.

On yesterday week, being our monthly meeting, I baptized one young man, and after preaching in the afternoon, we had the happiness to break bread together in the house of the Lord. I don't like to be too sanguine, but I think he will be a blessing to the church; his name is John Reavy (Revey)—came out in the first expedition, and has been engaged in teaching a native school on the Sherbro, with Nathaniel Brander, until the last two years, which he has spent at Sierra Leone.

For I fear I may not have another opportunity to write you again soon, I must again call your attention to the immediate establishment of a school at Cape Mount. Since writing the fore part of this letter, I have received an order for books from Cape Mount, which I have sent. I requested, at the same time, the native Brother, John,563 to come down immediately, and I would try and arrange business so as to send up a teacher with him; and on proposing the subject to Brother John Reavy, he is quite willing to go up to commence the school as soon as the Brother comes down. I expect to allow him $10.00 per month and find him. My means at present will not justify these engagements, but I know you will do what you can when there is an opportunity; if you cannot send out tobacco or other articles, send out the money. United States bank notes pass as well here as they do with you. I shall try to keep the wheels going until you can send out supplies. I want some writing paper and ink powder or ink, and wish the Society (Richmond) would send me a bbl. of single nails. You will please make my respects to all the brethren and friends, and accept the same for yourself and the Board.

Lott Cary.564

After many months of delay565 the school was established November 10, 1827, at Big Town, Grand Cape Mount. John Revey was in charge. "The school room," says Cary,566 "is nearly fifteen feet by thirty. We made arrangements to have worship in it on the ensuing Lord's day, and I had the honour to address a very attentive audience twice, through brother John. After service I informed the congregation that I should need their assistance the following day in preparing seats, &c., and they turned out like men, and performed more labour by eight o'clock, than I expected to have accomplished in the whole day. We got seats prepared for about 60 children by 4 o'clock, and gave notice that as the school would be organized on the day following, at 9 o'clock, A.M., all persons wishing to have their children instructed were requested to come at that time and have them entered, and the number received was 37. I read and explained a short set of regulations which I had drawn up; and as I had the king and his head men present, I got them to sign the articles of agreement in the presence of the whole congregation. For twelve months I think the school will, of course, be expensive. The present arrangement is—I agree to allow brother Revey $20 per month, and find him provisions, washing, &c."