[Footnote 2:  Faust, German Element in United States, vol. i., pp. 242-43.]

[Footnote 3:  Bancroft, History of United States, vol. i., p. 124.]

[Footnote 4:  Herrera, Historia General, dec. iv., libro ii.; dec. v., libro ii.; dec. vii., libro iv.]

[Footnote 5:  Bourne, Spain in America, p. 241.]

[Footnote 6:  Special Report U.S.  Com. of Ed., 1871, p. 389.]

In the French settlements of America the instruction of the Negroes did not early become a difficult problem.  There were not many Negroes among the French.  Their methods of colonization did not require many slaves.  Nevertheless, whenever the French missionary came into contact with Negroes he considered it his duty to enlighten the unfortunates and lead them to God.  As early as 1634 Paul Le Jeune, a Jesuit missionary in Canada, rejoiced that he had again become a real preceptor in that he was teaching a little Negro the alphabet.  Le Jeune hoped to baptize his pupil as soon as he learned sufficient to understand the Christian doctrine.[1] Moreover, evidence of a general interest in the improvement of Negroes appeared in the Code Noir which made it incumbent upon masters to enlighten their slaves that they might grasp the principles of the Christian religion.[2] To carry out this mandate slaves were sometimes called together with white settlers.  The meeting was usually opened with prayer and the reading of some pious book, after which the French children were turned over to one catechist, and the slaves and Indians to another.  If a large number of slaves were found in the community their special instruction was provided for in meetings of their own.[3]

[Footnote 1:  Jesuit Relations, vol. v., p. 63.]

[Footnote 2:  Code Noir, p. 107.]

[Footnote 3:  Jesuit Relations, vol. v., p. 62.]

After 1716, when Jesuits were taking over slaves in larger numbers, and especially after 1726, when Law’s Company was importing many to meet the demand for laborers in Louisiana, we read of more instances of the instruction of Negroes by French Catholics.[1] Writing about this task in 1730, Le Petit spoke of being “settled to the instruction of the boarders, the girls who live without, and the Negro women."[2] In 1738 he said, “I instruct in Christian morals the slaves of our residence, who are Negroes, and as many others as I can get from their masters."[3] Years later Francois Philibert Watrum, seeing that some Jesuits had on their estates one hundred and thirty slaves, inquired why the instruction of the Indian and Negro serfs of the French did not give these missionaries sufficient to do.[4] Hoping to enable the slaves to elevate themselves, certain inhabitants of the French colonies requested of their king a decree protecting their title to property in such bondmen as they might send to France to be confirmed in their instruction and in the exercise of their religion, and to have them learn some art or trade from which the colonies might receive some benefit by their return from the mother country.