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Francis Williams
Jamaican Freedman 1702-1770
Francis Williams was born around 1702 to John and Dorothy Williams, a free black couple in Jamaica. In a society that considered most people of African descent to be human implements, only a limited number of free blacks were ever in a position to accumulate any property or gain any social status.
Free people of color became increasingly outnumbered throughout the eighteenth century. For example in 1703 near the year of Francis Williams' birth, an estimated 45,000 slaves lived in Jamaica. By 1778 during the decade in which he died, that number had grown to 205,261. The status of the Williams' family was therefore extraordinary because through the private bill system of the Jamaica Assembly, they had gained rights accorded almost exclusively to whites. "Those who stood highest in the social scale," according to W. J. Gardner, "were such as had been manumitted by private acts of the assembly."
Of the 128 laws enacted by private bill during the eighteenth century by a government that was patently reluctant to grant privileges to any black people, only four laws pertained to rights for white men. The first of these private bills was passed into law in 1708 and referred solely to Francis' father John Williams. "Acting on the petition of John Williams," the legislature conceded to him the right to be "tried according to the known laws, customs, and privileges of Englishmen."
Why these rights came to John Williams remains obscure. "Someone fairly high up in Jamaica must have been taking a special interest in the Williams' family, and that interest in view of the collateral facts must have been based on something of note in John Williams, Senior." Clearly, Williams had attained an importance worthy of special attention for some reason but not, however, without stirring up a certain amount of rancor.
According to the historian W. J. Gardner, he "soon after nearly lost the social status he thus acquired through having incurred the displeasure of a member of the house of assembly. The latter had called him a `black negro.' Williams ... simply retorted by calling his antagonist a 'white negro.' Still the retort was thought of sufficient importance to engage the attention of the learned legislators, by some of whom it was proposed to revoke the act of 1708, so far as it related to the culprit."
The result can be traced in the records of the legislature for April 5, 1716, when another act was entertained that concerned the entire Williams family, who were mentioned member by member. The intent of the private bill was a protective one that sought "to prevent negroes being evidence against Dorothy the Wife and John, Thomas and Francis, sons of John Williams, a free negro." The attorney general's "report upon an Act passed in Jamaica" was read in May 1717.
Suffice it to say, the lot of the average disenfranchised black person vis a vis life in the West Indies could hardly bear comparison. In William Dickson's Letters on Slavery (1789), we find disturbing accounts of violence against black people in Barbados. "An elderly negro woman, who worked out in Bridgetown ... looked up to me for protection. One evening she came to me, bathed in her blood, from a very large gash in her head ... she said she knew (and I am pretty sure, I know) the white man who cut her, and that a great many negroes saw the deed done. This was no proof. Her owner, therefore, was obliged to bear the expence [sic] and the loss of her labour." The narrative continues with a description of "a valuable and inoffensive negro man" who "was attacked, one evening, when going on his owner's business, by a white man, who, with one stroke of his cutlass, severed one of his hands from his body. His owner, who could produce no white evidence, was obliged quietly to put up with the damage and the poor fellow with the loss of his limb."
For Francis Williams, however, life offered much rosier prospects. "It appears that John, Second Duke of Montagu was anxious to know whether a negro lad, trained at a grammar school and then at a university would be found equal in literary attainments to a white man." And so Francis was taken to England for schooling. Read more about such social experiemnts.
Quickly embraced by the literary set in London, Williams became quite famous, in particular for a ballad he composed called Welcome, welcome, brother debtor. It was so popular in London that some minor composers, jealous of his success, tried to claim the song as their own.
Williams longed to return to Jamaica, even though he knew he would be treated with less tolerance. He set sail for Jamaica with the hope of securing a good position in government. This appointment, although being put forward by his benefactor Montagu, was turned down by white officials.
Stimulated by the appearance of black people in English households and schools, men like David Hume began to take note of the experiments of men like Lord Montagu. The experiments on these "guinea-pigs in the age of Enlightenment," as Janheinz Jahn puts it, brought with them notoriety. Francis Williams' learned accomplishments, which certainly sprang from some sort of higher training in Latin and mathematics, but not from the completion of the B.A. degree from Cambridge, for which there ii no proof, drew Hume's fire.
By the 1730s, Williams had returned to Jamaica with the idea of taking, under the aegis of his patron, a seat in the Jamaica Assembly. But the incumbent governor Edward Trelawny objected to this. Williams therefore "set up a school in Spanish Town where he taught reading, writing, Latin and mathematics for a number of years."
Long described Williams' efforts to run the school in unflattering terms and asserted that "Whilst he acted in this profession, he selected a Negroe [sic] pupil, whom he trained up with particular care intending to make him his successor at the school; but of this youth it may be said, to use the expression of Festus to Paul, that `much learning made him mad.' The abstruse problems of mathematical institution turned his brain; and he still remains, I believe, an unfortunate example, to shew [sic] that every African head is not adapted by nature to such profound contemplations. The chief pride of this disciple consists in imitating the garb and and [sic, i.e. the] deportment of his tutor. A tye perriwig, a sword, and ruffled shirt, seem in his opinion to comprehend the very marrow and quintessence of all erudition, and philosophic dignity. Probably he imagines it a more easy way of acquiring, among the Negroes, the reputation of a great scholar, by these superficial marks, which catch their eye, than by talking of Euclid, whom they know nothing about."
In a footnote to his essay, "Of National Character" (1748), he stated that "I am apt to suspect the Negroes to be naturally inferior to the Whites. There scarcely ever was a civilized nation of that complexion, nor even any individual, eminent either in action or speculation. No ingenious manufactures amongst them, no arts, no sciences. On the other hand, the most rude and barbarous of the Whites, such as the ancient Germans, the present Tartars, have still something eminent about them, in their valour, form of government, or some other particular. Such a uniform and constant difference could not happen, in so many countries and ages, if nature had not made an original distinction between these breeds of men. Not to mention our colonies, there are Negro slaves dispersed all over Europe, of whom none ever discovered the symptoms of ingenuity; though low people, without education, will start up amongst us, and distinguish themselves in every profession. In Jamaica, indeed, they talk of one Negro as a man of parts and learning; but it is likely he is admired for slender accomplishments, like a parrot who speaks a few words plainly."
Hampered as we are by lack of information about educated black people in the West Indies, we do know that there were other educated black people like Williams' protege. They might may have lost their names in terms of the historical record, but not their mental faculties. A passage from William Dickson's Letters on Slavery published in 1760 told of "a very valuable negro" called "John." "He was master of one of our fishing boats," and "my father placed unlimited confidence in him. John was a tolerable scholar. He could read very well. He gave me in my infancy a great deal of good advice, and particularly just before I was coming to England for education in the year 1761 ... he gave me a pretty good notion of the customs and manners of England, and of the things which would be taught at school."
Williams is best remembered for being a poet of merit, who specialized in Latin verse. He enjoyed composing Latin odes to every new governor of Jamaica. One of his best pieces was 'An Ode to George Haldane,' which was written at the time of Haldane taking the post of governor:
No doubt in the eyes of Edward Long, Williams was the living embodiment of a Eurocentric caricature.
http://www.math.buffalo.edu/mad/special/Williams_Francis1700-70.html
Jamaican Freedman 1702-1770
Francis Williams was born around 1702 to John and Dorothy Williams, a free black couple in Jamaica. In a society that considered most people of African descent to be human implements, only a limited number of free blacks were ever in a position to accumulate any property or gain any social status.
Free people of color became increasingly outnumbered throughout the eighteenth century. For example in 1703 near the year of Francis Williams' birth, an estimated 45,000 slaves lived in Jamaica. By 1778 during the decade in which he died, that number had grown to 205,261. The status of the Williams' family was therefore extraordinary because through the private bill system of the Jamaica Assembly, they had gained rights accorded almost exclusively to whites. "Those who stood highest in the social scale," according to W. J. Gardner, "were such as had been manumitted by private acts of the assembly."
Of the 128 laws enacted by private bill during the eighteenth century by a government that was patently reluctant to grant privileges to any black people, only four laws pertained to rights for white men. The first of these private bills was passed into law in 1708 and referred solely to Francis' father John Williams. "Acting on the petition of John Williams," the legislature conceded to him the right to be "tried according to the known laws, customs, and privileges of Englishmen."
Why these rights came to John Williams remains obscure. "Someone fairly high up in Jamaica must have been taking a special interest in the Williams' family, and that interest in view of the collateral facts must have been based on something of note in John Williams, Senior." Clearly, Williams had attained an importance worthy of special attention for some reason but not, however, without stirring up a certain amount of rancor.
According to the historian W. J. Gardner, he "soon after nearly lost the social status he thus acquired through having incurred the displeasure of a member of the house of assembly. The latter had called him a `black negro.' Williams ... simply retorted by calling his antagonist a 'white negro.' Still the retort was thought of sufficient importance to engage the attention of the learned legislators, by some of whom it was proposed to revoke the act of 1708, so far as it related to the culprit."
The result can be traced in the records of the legislature for April 5, 1716, when another act was entertained that concerned the entire Williams family, who were mentioned member by member. The intent of the private bill was a protective one that sought "to prevent negroes being evidence against Dorothy the Wife and John, Thomas and Francis, sons of John Williams, a free negro." The attorney general's "report upon an Act passed in Jamaica" was read in May 1717.
Suffice it to say, the lot of the average disenfranchised black person vis a vis life in the West Indies could hardly bear comparison. In William Dickson's Letters on Slavery (1789), we find disturbing accounts of violence against black people in Barbados. "An elderly negro woman, who worked out in Bridgetown ... looked up to me for protection. One evening she came to me, bathed in her blood, from a very large gash in her head ... she said she knew (and I am pretty sure, I know) the white man who cut her, and that a great many negroes saw the deed done. This was no proof. Her owner, therefore, was obliged to bear the expence [sic] and the loss of her labour." The narrative continues with a description of "a valuable and inoffensive negro man" who "was attacked, one evening, when going on his owner's business, by a white man, who, with one stroke of his cutlass, severed one of his hands from his body. His owner, who could produce no white evidence, was obliged quietly to put up with the damage and the poor fellow with the loss of his limb."
For Francis Williams, however, life offered much rosier prospects. "It appears that John, Second Duke of Montagu was anxious to know whether a negro lad, trained at a grammar school and then at a university would be found equal in literary attainments to a white man." And so Francis was taken to England for schooling. Read more about such social experiemnts.
Quickly embraced by the literary set in London, Williams became quite famous, in particular for a ballad he composed called Welcome, welcome, brother debtor. It was so popular in London that some minor composers, jealous of his success, tried to claim the song as their own.
Williams longed to return to Jamaica, even though he knew he would be treated with less tolerance. He set sail for Jamaica with the hope of securing a good position in government. This appointment, although being put forward by his benefactor Montagu, was turned down by white officials.
Stimulated by the appearance of black people in English households and schools, men like David Hume began to take note of the experiments of men like Lord Montagu. The experiments on these "guinea-pigs in the age of Enlightenment," as Janheinz Jahn puts it, brought with them notoriety. Francis Williams' learned accomplishments, which certainly sprang from some sort of higher training in Latin and mathematics, but not from the completion of the B.A. degree from Cambridge, for which there ii no proof, drew Hume's fire.
By the 1730s, Williams had returned to Jamaica with the idea of taking, under the aegis of his patron, a seat in the Jamaica Assembly. But the incumbent governor Edward Trelawny objected to this. Williams therefore "set up a school in Spanish Town where he taught reading, writing, Latin and mathematics for a number of years."
Long described Williams' efforts to run the school in unflattering terms and asserted that "Whilst he acted in this profession, he selected a Negroe [sic] pupil, whom he trained up with particular care intending to make him his successor at the school; but of this youth it may be said, to use the expression of Festus to Paul, that `much learning made him mad.' The abstruse problems of mathematical institution turned his brain; and he still remains, I believe, an unfortunate example, to shew [sic] that every African head is not adapted by nature to such profound contemplations. The chief pride of this disciple consists in imitating the garb and and [sic, i.e. the] deportment of his tutor. A tye perriwig, a sword, and ruffled shirt, seem in his opinion to comprehend the very marrow and quintessence of all erudition, and philosophic dignity. Probably he imagines it a more easy way of acquiring, among the Negroes, the reputation of a great scholar, by these superficial marks, which catch their eye, than by talking of Euclid, whom they know nothing about."
In a footnote to his essay, "Of National Character" (1748), he stated that "I am apt to suspect the Negroes to be naturally inferior to the Whites. There scarcely ever was a civilized nation of that complexion, nor even any individual, eminent either in action or speculation. No ingenious manufactures amongst them, no arts, no sciences. On the other hand, the most rude and barbarous of the Whites, such as the ancient Germans, the present Tartars, have still something eminent about them, in their valour, form of government, or some other particular. Such a uniform and constant difference could not happen, in so many countries and ages, if nature had not made an original distinction between these breeds of men. Not to mention our colonies, there are Negro slaves dispersed all over Europe, of whom none ever discovered the symptoms of ingenuity; though low people, without education, will start up amongst us, and distinguish themselves in every profession. In Jamaica, indeed, they talk of one Negro as a man of parts and learning; but it is likely he is admired for slender accomplishments, like a parrot who speaks a few words plainly."
Hampered as we are by lack of information about educated black people in the West Indies, we do know that there were other educated black people like Williams' protege. They might may have lost their names in terms of the historical record, but not their mental faculties. A passage from William Dickson's Letters on Slavery published in 1760 told of "a very valuable negro" called "John." "He was master of one of our fishing boats," and "my father placed unlimited confidence in him. John was a tolerable scholar. He could read very well. He gave me in my infancy a great deal of good advice, and particularly just before I was coming to England for education in the year 1761 ... he gave me a pretty good notion of the customs and manners of England, and of the things which would be taught at school."
Williams is best remembered for being a poet of merit, who specialized in Latin verse. He enjoyed composing Latin odes to every new governor of Jamaica. One of his best pieces was 'An Ode to George Haldane,' which was written at the time of Haldane taking the post of governor:
Rash councils now, with each malignant plan,
Each faction, in that evil hour began,
At your approach are in confusion fled,
Nor while you rule, shall raise their dastard head.
Alike the master and the slave shall see
Their neck reliv'd, the yoke unbound by thee.
Long also described Williams as unattractively as he had portrayed the would--be successor. "In regard to the general character of the man," wrote Long, "he was haughty, opinionated, looked down with sovereign contempt on his fellow Blacks, entertained the highest opinion of his own knowledge, treated his parents with much disdain, and behaved towards his children and his slaves with a severity bordering upon cruelty; he was fond of having great deference paid to him; he affected a singularity of dress, and particularly grave cast of countenance, to impress an ideas of his wisdom and learning; and, to second this view, he wore in common a huge wig, which made a very venerable figure. The moral part of his character may be collected from these touches, as well as the measure of his wisdom and learning, on which, as well as some other attributes to which he laid claim, he had not the modesty to be silent, whenever he met with occasion to expatiate upon them."Each faction, in that evil hour began,
At your approach are in confusion fled,
Nor while you rule, shall raise their dastard head.
Alike the master and the slave shall see
Their neck reliv'd, the yoke unbound by thee.
No doubt in the eyes of Edward Long, Williams was the living embodiment of a Eurocentric caricature.
http://www.math.buffalo.edu/mad/special/Williams_Francis1700-70.html