p>Chambers's Journal of Popular Literature, Science, and Art, No. 733, January 12, 1878
THE JUBILEE SINGERS
One of the most interesting and vivid of our recollections is that of witnessing some scenes in negro slavery in the United States, now upwards of twenty years ago – very nearly the close of the iniquity; but of that nobody was aware. There was a novelty in seeing fairly dressed men and women brought out for sale by public auction, and in observing how the persons who came to buy carefully examined the men's hands and the flexibility of their fingers, looked into their mouths to make sure of their teeth, and having effected a removal of the coats and shirts, scanned the bare backs to discover whether they had suffered by the lash. Just as in buying horses in a market, it was quite a business affair; and what was a little surprising, the unfortunate objects of this degrading exhibition took all in good part. But what else could they do? In the grasp of power, they knew that resistance was worse than useless. Close by were cow-hide whips handled by heartless ruffians voraciously chewing tobacco, as if to keep up the proper inspiration of brutality. Across the way was seen an ugly brick building inscribed with the word Jail, in tall black letters on a white ground, to which establishment, in case of remonstrance, the poor wretches would have been instantly marched for punishment. Doom hopeless!
The equanimity, and indeed the good-humour, with which these blacks seemed to endure their fate, indicated, we thought, good points of character. Nowhere in travelling about did we observe anything positively disagreeable, to remind us that the labourers in the fields or the loiterers at doorways were slaves. Often, we heard singing and jollity, as if light-heartedness was on the whole predominant. Obviously, slave-owners were not all Legrees. On the contrary, in many instances they shewed a kind indulgence to their ‘servants,’ as they called them, and were pleased to see them singing, laughing, and making merry in the intervals of rest from labour. Perhaps this is not saying much, for the singing of slaves may be compared to the notes of a bird in captivity, to be admired, but pitied. Anyway, there was a disposition to seek solacement in the outpouring of song. If not intellectually brilliant, the negro is naturally vivacious. Even when he grows old, he is still something of a boy, with an inherent love of frolic. He is clever in picking up tunes, and one of the complaints which we heard against him in a free state was that if not looked after by his master, he would continually go out to entertainments and dance all night. A curious result of the taste for music has been the creation of what are known as negro melodies; partly suggested by old English airs, and by the psalm and hymn tunes that had been heard at church or in the devotional exercises of missionaries. With a blended simplicity and oddity, the negro airs which have gained currency are wonderfully harmonious and touching. The time is well marked, shewing correctness of ear, and accordingly the pieces, however eccentric in language, are well adapted for singing in harmony by a number of voices. From the performances of the ‘Christy Minstrels,’ as they are usually designated – white men with blackened faces imitative of negroes – people will have a pretty good idea of the melodies we speak of; but we should say that the real thing is to be obtained only from a band of genuine negroes, who for some years have been travelling about, and who style themselves the Jubilee Singers. Of these we want to say something.
As is well known, the abolition of slavery in the United States was no deliberate act of national justice and humanity, but took place in consequence of a proclamation issued by President Lincoln in the exigency of the civil war in 1862. Without preparation for freedom, over four millions of slaves were thrown on their own resources. They could work, but comparatively few of them could read; for it had been hitherto penal to teach them. Considering their state of ignorance, and the good grounds they generally had for resenting past treatment, they behaved with a singular degree of moderation. What, however, was to be done with such a mass of illiterates, unaccustomed to self-reliance, and who, even if desirous of being taught, had no means of being so? Here comes in a bright feature of the Anglo-Saxon and Christian-minded North. Within six months of the close of the war, societies of benevolent individuals sprang up to extend the blessings of elementary education to hordes of negroes; and in which movement ladies appropriately took part. In the confusion and rankling animosities that prevailed in the South, the efforts to uplift the negro by means of schools were heroic, often dangerous, and always attended with difficulty. There was likewise much good done by the American Missionary Association. Schools, academies, and preaching stations were at length established in quarters where they were most needed. To complete the organisation of humanising influences, some thoughtful individuals struck out the idea of establishing a University for the higher education of the freed people, and training them to go forth as ministers and teachers, as well as leaders in various departments of civil life.
It was easier to conceive this brilliant idea than to bring it to a practical issue. Where was the money to come from to build a University, to equip it properly, and to pay for professors? There would even be a difficulty in finding a site, for few land-owners in a central situation would be willing to promote the elevation of the coloured races. The history of the way in which these preliminary difficulties were overcome is about as interesting a narrative as we ever read. Immense spirit and ingenuity were developed in bringing the scheme into shape. Without saying what it was for, a suitable site was procured at the price of sixteen thousand dollars, near Nashville, the capital of Tennessee. There were already a few frame-buildings on the spot, which were employed to accommodate a school, as a beginning of the proposed educational operations. The institution was called the Fisk University, in honour of General Clinton B. Fisk, who had taken a warm interest in the undertaking. The establishment was opened in January 1866.
By-and-by the school, or we might say schools, throve. Thousands of negroes were taught by a band of eager teachers, some of whom only a short time before did not know one letter from another. There was an honest enthusiasm in the whole affair that brought with it the blessing of success. Again we are called on to note what good is often done by the quiet unprompted and unselfish energy of a single individual. About the time when the Fisk University was organised, there cast up a young man named White, who, looking about for a means of livelihood, took up the profession of teacher. He was the son of a village blacksmith in the state of New York, had fought in several battles during the war, and made himself useful in connection with the Freedman's Bureau at Nashville. He had a special taste for vocal music, with which he amused his leisure hours, and this accomplishment along with good business habits, made him very acceptable as a coadjutor in the University. White started a singing class among the negroes, male and female, who came to get lessons in reading; and, pleased with their aptitude, he fell upon the bold plan of drilling them as a choir of singers, who should travel through the Northern cities in the hope of gathering money to help the University funds. Getting his band into trim, he set out with them on a musical excursion in October 1871, carrying with them the good wishes of all, from the Principal of the institution downwards.
In our own country, the getting up of a university, or even the enlargement of one, is ordinarily a serious affair. Unless some wealthy person has bequeathed money for the purpose, government is worried for grants, and the public are worried for subscriptions. Keeping proceedings of this kind in view, one can hardly fail to be amused with the novel and heroic notion entertained by a dozen simple-minded negroes in trying to collect fifty to a hundred thousand pounds for a University by mere dint of singing a few simple hymns, which illustrious dons of the musical profession would only laugh at. Yet, this is what was attempted. Led by White as general manager, and by Miss Wells, who took the oversight of the girls of the party, the negroes went on their way, poorly clothed, and with barely means to pay for a night's lodging. We observe by the history given of them, that they trusted a good deal to kind treatment from Congregational and other churches. They got the gratuitous use of chapels for their concerts, or what were termed ‘praise services,’ and when they became known, engagements freely poured in upon them. The sweetness of the voices, the accuracy of the execution, the precision of the time, and the wild simplicity of the words, astonished the audiences who listened to them; the wonder being of course augmented by the fact of their colour and the knowledge that only a few years ago these singers had been slaves. Although generally well received, they had at first numerous difficulties to encounter. The expense of travelling from town to town was considerable. To give a distinctive character to their enterprise, they assumed the name of Jubilee Singers, significant of their emancipation in 1862, as the year of negro jubilee!
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