[4] It is to be noted that in Maryland and Virginia an important number of white serving women married Negro slave men in the early days of these colonies.

[5] In 1835 there were six high schools, or schools for higher education, in the United States that admitted colored students on equal footing with others.  These were:  Oneida Institute, New York; Mount Pleasant, Amherst, Mass.; Canaan, N.H.; Western Reserve, Ohio; Gettysburg, Pa.; and “one in the city of Philadelphia of which Miss Buffam” was “principal.”  There was also one manual labor school in Madison County, N.Y., capable of accommodating eighteen students.  It was founded by Gerrit Smith.

NOTES.

A.

The first colored convention.

On the fifteenth day of September, 1830, there was held at Bethel Church, in the city of Philadelphia, the first convention of the colored people of these United States.  It was an event of historical importance; and, whether we regard the times or the men of whom this assemblage was composed, we find matter for interesting and profitable consideration.

Emancipation had just taken place in New York, and had just been arrested in Virginia by the Nat Turner rebellion and Walker’s pamphlet.  Secret sessions of the legislatures of the several Southern States had been held to deliberate upon the production of a colored man who had coolly recommended to his fellow blacks the only solution to the slave question, which, after twenty-five years of arduous labor of the most hopeful and noble-hearted of the abolitionists, seems the forlorn hope of freedom to-day—­insurrection and bloodshed.  Great Britain was in the midst of that bloodless revolution which, two years afterwards, culminated in the passage of the Reform Bill, and thus prepared the joyous and generous state of the British heart which dictated the West India Emancipation Act.  France was rejoicing in the not bloodless trois jours de Juliet.  Indeed, the whole world seemed stirred up with a universal excitement, which, when contrasted with the universal panics of 1837 and 1857, leads one to regard as more than a philosophical speculation the doctrine of those who hold the life of mankind from the creation as but one life, beating with one heart, animated with one soul, tending to one destiny, although made up of millions upon millions of molecular lives, gifted with their infinite variety of attractions and repulsions, which regulate or crystallize them into evanescent substructures or organizations, which we call nationalities and empires and peoples and tribes, whose minute actions and reactions on each other are the histories which absorb our attention, whilst the grand universal life moves on beyond our ken, or only guessed at, as the astronomers shadow out movements of our solar system around or towards some distant unknown centre of attraction.