writes: "When I was a boy I became very much interested in him, as his manners were those of a perfect gentleman: kind, generous, hospitable, humane, dignified, and pleasing, abounding in information on all the various subjects and incidents of the day, very modest and unassuming, and delighting in society at his own house. I have seen him frequently. His head was covered with a thick suit of white hair, which gave him a very dignified and venerable appearance. His dress was uniformly of superfine broadcloth, made in the old style of a plain coat, with straight collar and long waistcoat, and a broad-brimmed hat. His color was not jet-black, but decidedly negro. In size and personal appearance, the statue of Franklin at the Library of Philadelphia, as seen from the street, is a perfect likeness of him. Go to his house when you would, either by day or night, there was constantly standing in the middle of the floor a large table covered with books and papers. As he was an eminent mathematician, he was constantly in correspondence with other mathematicians in this country, with whom there was an interchange of questions of difficult solution."177
Mrs. Tyson describes the courtliness of his manner when receiving friendly visits from the ladies of his community, who delighted to call on him in his neat cottage, to have the pleasure of his rare conversation. On these occasions he would sometimes allude to his love of the study of astronomy as quite unsuited to a man of his class.178
In the earlier years of his life Banneker is said to have formed the "social drink" habit, which we can imagine was all the easier for a man of his agreeable manners, in an environment where hospitality was general, and in a day when cordiality usually expressed itself in that way. But to the credit of his strength of mind and will, it is also said that he actually overcame that habit by the mere determination that he would do it, and that on his return from his stay with the commission at Washington he is said to have declared rather proudly that he never partook once of the wines that were so freely offered him.179
Banneker was not a professing Christian and not an adherent of any church, but "he loved the doctrines and mode of worship of the Society of Friends, and was frequently at their meetings." A contemporary says: "We have seen Banneker in Elkridge meeting house, where he always sat on the form nearest the door, his head uncovered. His ample forehead, white hair and reverent deportment gave him a very venerable appearance, as he leaned on the long staff (which he always carried with him) in quiet contemplation."180
There was no blemish in the entire record of his singularly active and useful life. His whole span of years appears to have been spent with a conscience void of offense, and he approached the end with a sereneness of mind well befitting the high ideals set before him. Although his body never wandered far from the place of his birth, his mind was permitted to soar through all space and to dwell in the regions of the stars and the planets. We can never know how sorely his finer spirit grieved over the tribulations that beset his blood kinsmen in the days of their bondage in this land of their birth, but we can well believe that in the loftiness of his soul he dreamed the dream of their ultimate release.
As the shadows gathered about him towards the evening of his life he abandoned those pursuits that had brought him merited distinction, and had gained for him the admiration of a host of friends chiefly among people that the world called superior. One beautiful Sabbath afternoon, in the month of October, 1806,181 while quietly resting in the shade of a tree beside his cottage on the brow of a hill that overlooked the Patapsco Valley he seemed to hear the voices that beckoned him to the other world. And as if stirred by some sudden impulse he rose and made an effort to walk once more along the paths that had so often been his quiet retreat in the moments of his deep reflections. He had not gone far, when his strength gave way, and he sank helpless to the ground. He was assisted back to his home by a friendly neighbor, but the noon of his day having fully merged into the evening, the dark shadows of Eternal Night settled over him.
Directly after Banneker's death, in fact, on that very day, his sisters, Minta Black and Mollie Morton, undertook to carry out his wishes with respect to the disposition to be made of his personal effects. Banneker had, a few years before, directed that "all the articles which had been presented to him by George Ellicott, consisting of his books and mathematical instruments, and the table on which he made his calculations should be returned as soon as he should die."182 He also requested that "as an acknowledgment of a debt of gratitude for Ellicott's long-continued kindness he should be given a volume of the manuscripts containing all his almanacs, his observations on various subjects, his letter to Thomas Jefferson, and the reply of that statesman." All the rest that he possessed was left to the two sisters. It was due to the faithful execution of his wishes on the very day of his death that his valuable manuscripts were preserved at all. They were all carried to George Ellicott, and this circumstance was the first notice that Ellicott received of the passing away of his friend. "Banneker's funeral took place two days afterward, and while the ceremonies were in progress at his grave, his home took fire and burned so rapidly that nothing could be saved."183
Some time before his death Banneker gave to one of his sisters the feather bed on which he usually slept, and this she preserved as her only keepsake of him. Years after wards she had occasion to open the bed and, feeling something hard among the feathers, she discovered that it was a purse of money. This circumstance shows that Banneker was not "in the evening of his life overshadowed by extreme poverty."184
In an excellent paper read on April 18, 1916, before the Columbia Historical Society of Washington, by Mr. P. Lee Phillips, of the Library of Congress, Banneker's Almanac was compared with Benjamin Franklin's Poor Richard's Almanac. Mr. Phillips also referred to his efforts in behalf of peace and to the friendship that existed between Banneker and such distinguished men of his time as Washington and Jefferson. He closed his article on Banneker with the broad-minded declaration that "Maryland should in some manner honor the memory of this distinguished citizen, who, notwithstanding the race prejudice of the time, rose to eminence in scientific attainments, the study of which at that early date was almost unknown."185 The recognition of Douglass in Rochester and Boston, Pushkin in Petrograd and Moscow and Dumas in Paris, affords splendid suggestions of what we hope to see of Banneker in Baltimore. It is a sad reflection on the people of this country that practically nothing has been done to honor this distinguished man.
GEORGE LIELE AND ANDREW BRYAN, PIONEER NEGRO BAPTIST PREACHERS
Without any consideration of the merits or demerits of what is called the exceptional man theory, perhaps no two men stand out more prominently in the early history of the Negro church than George Liele and Andrew Bryan. In the days of darkest forebodings and of the greatest human sufferings these two pioneers of religion went forth to disseminate ideas and mold sentiments which were to shape the inner springs of conduct of their fellow-slaves. Sketches of these heroes must claim the attention of seekers for the truth as to this important phase of our history.
A letter dated September 15, 1790, from the late Reverend Mr. Joseph Cook of Euhaw, upper Indian Land, South Carolina, says: "A poor Negro, commonly called, among his friends, Brother George,186 has been so highly favored of God, as to plant the first Baptist Church in Savannah, and another in Jamaica." This man was George Liele. He was born in Virginia about 1751. He knew very little of his mother, Nancy, but was informed by white and black that his father was a very devout man. The family moved much during the youth of George, but finally settled in Georgia.
As a youth George Liele had a natural fear of God, holding constantly in mind His condemnation of sin. Liele was converted
Tyson,
Norris's
Norris's
Tyson,
He was sometimes called George Sharp.—See Benedict,
[187] The facts of this article for the most part are taken from letters written about the work of Liele and Bryan and from correspondence concerning them published in London in the
