te 1: Proslavery Argument; and Lecky, _History of England_,
vol. ii., p. 17.]

[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 Philibe