A new restaurant has opened not far from where I work. I paused in my journey this morning to peer at the menu from afar. Words rang out. “Hey, Nigger. This is where people walk.” Startled I turned toward the voice to see a young white man striding past. Now I’d seen him earlier in the morning. He was clearly strung out on something so there was no need to say anything in return. But as I returned to work I was startled that the words of a junkie, someone clearly in need of some help of some sort, could touch me so. Probably doesn’t help that I am currently immersed in historical research about the profiling and imprisonment of free Black seaman in the antebellum south.
Nor does it help that as Steve and I continue to make our way in this world that people continually, immediately, assume that I am either the paid home health aid or the overnight caregiver. And so then the onus is on me to calmly explain that I am his wife. The onus. I know of a lovely older Black woman in an interracial relationship and she shared that in the retirement community where they reside she always carries her resident card to prove she belongs there and is not “just” a visiting care giver.
We live in a time of unprecedented whitewashing where people in power are trying to normalize outright racism and bigotry and even more so foment deep and abiding ignorance about this nation’s past let alone its present. People are not questioning their assumptions. Race does matter regardless of what a super rich and powerful white minority are trying to assert.
Just some Sunday musings … best get back to my research so that that forgotten story can be shared soon.
Here’s a challenge. In this age of quick reads, read this whole poem, Let America Be America Again, by Langston Hughes. Indeed try reading passages out loud. Written about 90 years ago, it could have been written today. And therein lies the sadness and yet the hope. Read on …
It is a truly interesting interpretation of a beautiful act, an embrace. I’m impressed with the concept though I struggle to understand everything that I am seeing. But for some reason I don’t mind that struggle with this piece. Maybe it is the hands. They are beautifully rendered. The viewer reads into art and what I read into those hands are both gentleness and strength, love and sensuality, partnership.
I enjoyed watching people of all ages engaging with the piece and actually having conversation with each other and with strangers about it and the content of the surrounding 1965 Freedom Plaza. The memorial is located on the Boston Common, adjacent to the Parkman Bandstand, where Dr. King spoke in 1965.
Love it, hate it, neutral about it, or all the feelings that lie in the between spaces of those feelings, I think it is well worth a visit.
There is no description of Winter but somehow I assume Winter is female. She was likely from Angola or possibly Gambia. Many of the enslaved to South Carolina at this time were from those regions. The same is likely true for King, Dido, Bell, Judge, Coaster, York and the nine other individuals along with Winter who were bequeathed to Mary Cochran Smith by her husband James Smith of Charleston, South Carolina. If they were bought from a single “parcel” that is unclear. If they were named by the Smiths or by the captors who first enslaved them is unclear.
There is only so much one can glean from the newspaper advertisements.
Carpenter, Ajax, Hercules, Thunder, Drummer, Soldier and Sailor who together ran away from Royal Governor Boone were new to the Carolina colony, unable to speak English, but based on their names had some inherent skills.
Uriah Edwards placed ads for two months in The South Carolina Gazette seeking the return of his “new Negro girl named Juno about 14 or 15 years of age.” Did he reclaim his property after that time or did he simply stop placing advertisements?
Phebe was a thin spare woman when she ran away from Joseph Wragg. She’d lived in Charles Town aka Charleston since she was sixteen years old because the advertisement stated that she was 36 years old and was well known around town as a washer woman for the past twenty years.
Virtue ran away from Titus Bateman along with a two-year old child. I wonder the name the of the child.
Edward Morris threatened prosecution of anyone harboring his Negro boy Shadwell.
Peter Roberts sought the return of his Eboe man named Primus. And further along the page of the same 1735 newspaper, Joseph Wragg and Company, the trading enterprise of Joseph Wragg and his brother Samuel, advertised “To be sold on Wednesday the 2nd day of July next … a choice parcel of slaves, imported in the ship Dove, Richard Fothergill Commander, directly from Angola.” And if you switch to the Slave Voyages Database you can see that the Dove commanded by Fothergill boarded 290 enslaved Africans of whom 248 survived for sale in Charleston.
When did these 248 people receive their new names?
The South-Carolina Gazette a few months later reported held in jail awaiting return to their enslavers two men both named Primus, a boy named Cesar and an Ebo girl who could not speak English and therefore had no known name. And in that same paper an ad reads “to be sold on the 24th of September a parcel of choice Negroes imported in the Happy Couple … Hill Master directly from the coast of Guiney by Jos. Wragg and Co.” The database shows that ship commanded by Captain Hill disembarked 141 souls.
London merchants Joseph and Samuel Wragg were the largest slave traders in Charleston during the early 1700s. They sat on various Royal councils. They did so well in promoting emigration to the new colony that they and later some of their descendants were granted tens of thousands of acres of land. During the 1730s 20,000 slaves were imported to Charleston, SC, most from Angola and more than a third brought in by Joseph Wragg and Company.
As recorded in transcribed Great Britain Colonial Records, in a report for the King of England about the numbers of enslaved Africans imported to the Carolina Colony at Charleston between May 30, 1721 to September 29, 1726, in July the ship Ruby docked with 112 people on board. Of that number Joseph Wragg received 24 men and women and 3 boys and girls. In September the ship Cape Coast disembarked 126 with Wragg receiving 112 men and women and 3 boys and girls. Other local trading houses received the rest. The South Carolina Gazette was started in 1732 I believe so I can find no newspaper advertisements about how these men, women and children were sold.
This is a list of Black officers employed by English traders in West Africa. This record is just one page from the extensive archives of the Royal African Company.
The Royal African Company (RAC) was formed in 1660 by the royal Stuart family and City of London merchants. Trade focused on the west coast of Africa with a primary interest in trade for gold. That focus would shift to human trade. The RAC shipped more African slaves to the Americas than any other company in the history of the Atlantic slave trade. By 1752 its assets were transferred to the newly formed African Company of Merchants that would operate until 1821. The page I’ve shared has to be from a company ledger produced after 1765.
Many company records have been digitized and are accessible via a genealogical database. It is interesting to peruse these records and see the number of Black men employed by the company. These men listed may have been stationed at the trading post, Cape Coast Castle.
Cape Coast Castle (as rebuilt by the British in 18th century), Ghana
The first man, Cudjoe, was a cabboceer and linguist. Cabboceers were African men appointed by their leaders to supply European traders with trade goods including slaves. The third man Frederick Adoy was a writer, as are several other men on the list. Adoy was the son of a cabboceer and had been educated in England. Writers were the equivalent of clerks for the company. Adoy had the advantage of speaking the native languages. The last man Philip Quaque was born on the Cape Coast but taken to England as a child in 1754 by a missionary from the Society for the Propagation of the Gospel. There, he went to school, was baptized and may have studied theology at Oxford. In 1765 he became the first African ordained in the Church of England. In that same year he received his commission to serve as chaplain and spread the gospel back in Africa.
In October he and his English wife Catherine Blunt boarded the ship The King of Prussia, captained by Shepherd. If you switch over to the slavevoyages.org database, you can search for a vessell named King of Prussia.
Entry from Slave Voyages Database
The entry notes in October 1765 Captain John Shepherd and crew departed London for West Africa. After safe delivery of any goods and departure of passengers, like Quaque, Shepherd and company factors began trading activities. When the ship departs, 216 enslaved people are in the hold of the ship. At least 189 survived the voyage, with 107 sold in Grenada and 82 sold in Nevis. Shepherd than returned to London by the fall of 1766.
Quaque never returned to England, except for a short visit in 1784-1785. His wife Catherine died a year after arrival at the Cape Coast. Over time he would eventually marry two African women who bore him sons. He focused his missionary efforts on starting a school primarily for Afro-European (i.e. mulatto) children of the elites. He wrote frequently to the Society for the Propagation of the Gospel back in London. You can read his own words.
He describes in great detail his successes and challenges, challenges that included the fact he was no longer fluent in the local language. His family ties remained within the community but his cultural connection had been distorted by a childhood and devout Anglican upbringing in England. Local and global politics, as well as wars, hampered his mission at every level yet he persevered. For extra money he even worked as a writer/clerk like Frederick Adoy.
Sometimes Quaque had no students and sometimes he had over a dozen. He taught them reading, writing and arithmetic, and of course religion. He had dreams of expansion and wrote of wanting to hire Adoy and fellow Black writer John Acqua (also educated in England) as his teaching assistants. The school never thrived though it did survive. Quaque’s sons, educated in England, even assisted him for a time. Quaque died in 1816 after fifty years of service.
Cape Coast Castle Dungeon
What must he have thought of the slave trade? In the place where he taught brown and black children in a school room, down below brown and black children were chained in the holding cells awaiting transport to the New World. As a writer he would have chronicled the trade that took place. He had been chaplain to the English traders and missionary among his African people. While he vilified slavery, especially later in life, his actions suggest he believed religious conversion would save his people. Still, his criticism would be an important part of the growing abolitionist movement. And while, as indicated in his letters, he may not have felt successful, his legacy endures as does his school.
Sources and Additional Reading
Bartels, F. L. “PHILIP QUAQUE, 1741—1816.” Transactions of the Gold Coast & Togoland Historical Society, vol. 1, no. 5, Historical Society of Ghana, 1955, pp. 153–77, http://www.jstor.org/stable/41406590.
slavevoyages.org
Royal African Company Records 1694 to 1743
“One of their Own Color and Kindred” Philip Quaque and the SPG Mission to Africa, by Travis Glasson, DOI:10.1093/acprof:oso/9780199773961.003.0007
I have come to think a lot about what’s in a name or a label. What is conveyed? Should some names or labels be forgotten, erased from memory? But what might be lost along the way? What insights from human history, and how names and labels were used, might inform who we are today? Take the label “turpentine negro.”
The colonization of America resulted in the development of a naval stores industry. Naval stores are products — tar, pitch, turpentine and rosin – produced from pine and at first primarily used in early ship building. Tar was needed to seal wooden ships and ropes. Turpentine would become a vital ingredient in a range of manufacturing from paints and varnishes to paper production. Europe had relied upon Sweden for its tar but with the “discovery” of the New World and its expansive forests, new opportunities emerged for Britain to develop its own naval stores in the colonies. New England forests were tapped for awhile but it was the abundant long leaf pines of the southern colonies that would prove to be most lucrative, especially in the Carolinas and later in Georgia, Florida and Texas.
I first learned of this tree and the concept of naval stores while researching a colonial-era Bostonian. As a young man he joined a business venture where he sailed to the Carolinas, purchased tar and pitch, and then returned to sell the naval stores in New England. I wondered what was the source of tar and how was it produced. In learning about tar, I learned about turpentine production and that’s how I learned about the “turpentine negroes” and “turpentine niggers.” The words, this classification of human beings, can be found used hundreds of time in mostly southern newspapers from the 1880s to 1940s.
turpentine workers
I know there was turpentine in the house where I grew up. I just don’t remember how my father used it. This is when I really miss my brothers’ memories because when I think of turpentine, growing up in Virginia, it was something very much in the male realm. I don’t think my mother did anything with it except disparage it for its scent.
Disparage. To regard or represent as being of little worth.
Turns out, since before the Revolutionary War, southern Blacks were essential to the production of naval stores. The nature of the work meant they lived in the pine woods. There they formed a unique culture. The first Black workers were mostly enslaved, often hired out by their owners. Even after the Civil War, these workers, now technically free, continued to apply their skills in the turpentine orchards, traveling from pine woods to pine woods across state lines.
Over many generations these men and women produced the goods that helped keep the world’s greatest fleets afloat. They produced goods that enabled improvements in the manufacturing of a diverse range of products. Their labor was valued but they were disparaged as human beings, by whites and sometimes other people of color as well. Thus the distinction that was made by the label, turpentine negro.
Frederick Law Olmstead during his travels in the South wrote in 1855, “There are very large forests of this [long leaf pine] tree in North and South Carolina, Georgia, and Alabama; and the turpentine business is carried on, to some extent, in all these States. In North Carolina, however, much more largely than in the others; because, in it, cotton is rather less productive than in the others, in an average of years. Negroes are, therefore, in rather less demand; and their owners oftener see their profit in employing them in turpentine orchards than in the cotton-fields.“
If we enter, in the winter, a part of a forest that is about to be converted into a “turpentine orchard,” we come upon negroes engaged in making boxes, in which the sap is to be collected the following spring. They continue at this work from November to March, or until, as the warm weather approaches, the sap flows freely, and they are needed to remove it from the boxes into barrels. These “boxes” are not made of boards, nailed together in a cubical form, as might be supposed; nor are they log-troughs, such as, at the North, maple-sap is collected in. They are cavities dug in the trunk of the tree itself. A long, narrow ax, made in Connecticut, especially for this purpose, is used for this wood-pecking operation; and some skill is required to use it properly.
A considerable amount of turpentine is shipped in barrels to Northern ports, where it is distilled; a larger amount is distilled in the State.
The orchards operated under a task system. Workers were assigned specific tasks. Olmstead is noted as describing, an overseer had “ten hands dipping + six hands getting timber, seven hands at the cooper shop, five hands at the still, one hand cutting wood, and three wagoning.” After the Civil War, with slavery’s end, the system essentially remained the same.
As C. W. Wimster recalled in a 1939 Federal Writers Project interview:
“My folks believed in education, an I was sent to school regular when I was a boy, but worked in the summers. When I was about ten years old we moved to a camp at Martin, seven miles from Ocala, an I was promoted to talley “man”—keeping tally on the number of trees boxed or streaked by each nigger. Niggers do all the labor in the woods, an most of the work around the still. The manager, foreman, commissary men and woods riders are all white men. At each camp there will be from 50 to 200 niggers, accordin to the number of “crops” worked. A crop is about 10,000 trees. …
turpentine worker’s home, georgia
The white folks live in fairly good homes at one side of the camp, and the niggers in their quarters at the other side in two-or three-room cabins or board houses. We always aimed to have separate quarters for the single niggers to keep them from messin up with the married men’s wives. But this didn’t always work, and there was many a fight on account uv them mixin at night in the woods.”
One of the jobs that Wimster later took was “as manager of eight camps owned by a New York concern at Opal, Okeechobee County. This was a big virgin woods in low, swampy country, and the outfit was a big one of 120 crops. There I had charge of 400 niggers and nine woodsmen (riders).“
three turpentine pickers
When asked about the home life of the Black people in the Florida turpentine camps, Mr. Wimster replied: “Turpentine niggers are a class by themselves. They are different from town niggers, farm laborers or any other kind. Mostly they are born and raised in the camps, and don’t know much about anything else. They seldom go to town, and few of them ever saw the inside of a school house. In nearly every camp there is a jack-leg preacher who also works in the woods, and they usually have church services on Sunday at one or another of their houses.
And every camp has its ‘jook’, as they are now called, but the original name of this kind of a joint was a ‘tunk’. This is a house where the men and women gather on Saturday nights to dance, drink moonshine, gamble and fight. Between dances or drinks, young couples stroll off into the woods and make love. … The supreme authority in a camp is the foreman. To the niggers he is the law, the judge, jury and executioner. He even ranks ahead of God to these people.”
In a 1903 New Orleans newspaper they were described as the worst character of criminal for the police to deal with when they came to town to spend their money. I suspect there were few things worse than to call a successful Black man a “turpentine nigger” nor was it uncommon for a person of color to say, “What do you think I am a turpentine nigger?”
turpentine worker
In 1942, author Lillian Cox Athey wrote of the long established industry that stretched from North Carolina to Texas. She noted that long leaf pine covered about 1000 miles, with more than 1200 turpentine camps to be found in the woods and over 45,000 workers. She presents a romanticized view of the camps and their management. And as for the workers:
Excerpt from Evening Star, Washington, DC, 1942
At a 1946 Southern Forestry Convention, one report noted that the times were changing and that the “old fashioned turpentine negro” was to become a shadowy creature of the past. In a post-war world, workers were going to towns, “wearing zoot suits and driving trucks and making money.”
The language is regional. Searching old newspapers the terminology is primarily expressed in deep southern publications. More recent use of the words appears in the historical novels of writers with southern roots. Studying the characterization of these workers from antebellum times to just after World War II suggests that this regional history is also a national if not indeed global history. Shining a spotlight on people, labeled turpentine negroes, illuminates once more the ties that link North and South in the American slave economy and offers the opportunity to think about who benefited from that economy, who suffered, and the enduring legacy long after slavery ended.
Sources of Images & Further Reading
Outland, Robert B. “Slavery, Work, and the Geography of the North Carolina Naval Stores Industry, 1835-1860.” The Journal of Southern History, vol. 62, no. 1, Southern Historical Association, 1996, pp. 27–56, https://doi.org/10.2307/2211205.
Lange, Dorothea, photographer. Turpentine workers. Georgia. United States Georgia, 1937. July. Photograph. https://www.loc.gov/item/2017770332/.
Lange, Dorothea, photographer. Overseer in the turpentine woods. Georgia. United States Georgia, 1937. July. Photograph. https://www.loc.gov/item/2017770378/.
Lange, Dorothea, photographer. Untitled photo, possibly related to: Turpentine worker’s family near Cordele, Alabama. Father’s wages one dollar a day. This is the standard of living the turpentine trees support. United States Alabama Cordele, 1936. July. Photograph. https://www.loc.gov/item/2017768046/.
Lange, Dorothea, photographer. Turpentine worker’s family near Cordele, Alabama. Father’s wages one dollar a day. This is the standard of living the turpentine trees support. United States Alabama Cordele, 1936. July. Photograph. https://www.loc.gov/item/2017763012/.
In the great pine forests of the South – gathering crude turpentine – North Carolina. , ca. 1903. Photograph. https://www.loc.gov/item/2003663487/.
Disembark – to remove or unload cargo or passengers from a ship
Detailed 1781 Map of West Point on the York River, in Virginia. Rochambeau Collection, Library of Congress.
Between 1724 and 1739 at least 18 vessels owned by Englishman William Gerrish engaged in the slave trade. His ships departed from London, sailed to Africa, and transported their human cargo to Antigua, St. Kitts, Montserrat, South Carolina and Virginia for disembarkment. The first ship, at least as identified in the Slave Voyages Database, was called the Negroes Nest. Others were named Flying Horse, Gaboone, Guinea Hen, Hester and Jane, London Spy, Sea Nymph, Speaker, Gally and Tryall. Over 2,933 men, women and children survived the various voyages though that is only a fraction of the original number embarked.
In 1739, one of his ships, the Black Prince, docked at the York River to sell her cargo. An advertisement in the Virginia Gazette noted that the Black Prince had lately arrived from the Gold Coast of Africa with a choice parcel of slaves to be sold at York Town along the York River. The captain, John Sibson, and crew departed London in May 1738 and arrived at their destination in Africa by September. Trade and re-outfitting was completed by March 1739. In that month the Black Prince departed Africa with 137 men, women and children shackled in the hold or maybe chained on deck. The ship reached York Town in May with 112 enslaved people remaining alive. Selling immediately commenced. By October the Black Prince had returned to London.
Between 1732 and 1739, Sibson served as captain of three slave ships, the Black Prince, the Ann and Elizabeth, and the Sarah and Elizabeth. For each four trips he made with these ships he departed London, traveled to Africa and took his cargo to Jamaica, St. Kitts, the Americas, and the York River. On these four voyages he collected 888 men, women and children. 723 survived the journey to their ports of disembarkment.
Between 1698 and 1762, the York River was a point of disembarkment for at least 163 slave ships whose captains sold 31,056 men, women and children. Again, this number represents only a fraction of the people originally boarded in Africa. One can use the Slave Voyages Database to account for some number of those who died along the Middle Passage. When the ships were emptied of their human cargo, captains sought to fill their ships with tobacco. That goal was not so easily achieved as evidenced by an ad Captain Sibson of the Black Prince placed in the Virginia Gazette:
“I find it has been industriously reported for many Years, that Ships which come from Guinea here with Slaves, are never after in Condition to take in Tobacco; which is very absurd and ungenerous, and great Discouragement to bring Negroes here: But I cannot think any Man, who has any Notion of a Ship, can ever imagine any one will venture his Life and Fortune to Sea in a Vessel that is not Sea worthy. However, to clear up all Doubts of that kind, if any Gentleman has Mind to ship any Tobacco on board me, I will cause a Survey to be made of my Vessel by whom they shall desire. and her Condition shall be reported accordingly. I am the readers most obedient servant, John Sibson.” Records indicate he was successful in his endeavor and did indeed depart with a cargo of tobacco.
William Gerrish died in 1741, a respected West India merchant. There are a number of John Sibson’s to be found in various databases one of whom died in October 1739, the month and year that Sibson returned the Black Prince to London. As for the Africans dispersed throughout the West Indies and the Americas … different methods will be needed to tell their stories by the numbers or otherwise.
My first thought was that in November, September and October ran away. But I dug a little deeper and discovered that the first ad for the return of September and October appeared in an October newspaper.
The year was 1736. Described as two new Gambia negroes, September and October were enslaved near Charleston, South Carolina. They wore brown breeches and jackets with brass or white metal buttons. No mention of shoes in this ad nor details about skin color, hair texture or their ability to speak English.
The man who wanted them returned was Thomas Monck. How long the property of Monck it is unclear. Probably not long. If long enough then he would have added to the description that they carried his brand upon their chests. That was Monck’s documented chosen way to mark property, whether horses or people.
Using the Trans-Atlantic Slave Trade Database, you can search by slave ship itinerary. I entered as place of purchase “Gambia.” In 1735 Captain John Coe departed London in the ship Princess Carolina, a vessel owned by David Godin. With a crew of just over a dozen men, he sailed to Gambia and there purchased 211 slaves. In 1736 he delivered the 180 men, women and children who had survived the voyage. Among them was likely September and October.
When Jupiter ran away with Venus where did they go?
When they rested in a field did they look up into the night sky and try to find themselves amidst the stars?
When they sheltered beneath a tree, lips pressed tight in silence as the white man walked nearby, did Venus rest her head against Jupiter’s chest and find calm in the beat of his heart? Did he press his hand to her stomach and pray to old gods and new?
They found solace in each other but where were they to find sanctuary in New England in 1741?
Mr. Gerrish and Mr. Rawlins, of Dover, New Hampshire, wanted each of them back. They had paid for the runaway advertisement together. The child would belong to Gerrish because he owned Venus … Venus age 35 or 40 who wore rings on her fingers and gold rings in her ears and who combed her hair and usually tied it up high like an English woman.
Rawlins owned Jupiter, age 35 or so, and kept him well-dressed because as Rawlin’s property his being well-kempt was a good reflection on Rawlins.
How did they meet, Jupiter and Venus? Was one running an errand to the other’s household? Had one of them been rented into the other’s household? Maybe, just maybe, their eyes met across the market as they attended the needs of their masters’s families.
The genealogies of Gerrish and Rawlins are well-documented. As for Jupiter and Venus …their story, their lives, have been lost to time but they have not been forgotten.
“I have always wanted to paint from nature, but it is too late when my work is finished for the day, so I am confined mostly to copying. On Sundays and holidays I go out to the country and paint, but holidays are few and far between and the weather doesn’t always permit. I’ve done a few farms, and last spring I did a picture of an old New England farm which I sold to C. A. Coffin of Lynn.”
The Boston Globe, Sunday, April 30, 1911
In the spring of 1911, the Boston Globe shared the story of artist John P. Rollins. Born in Lynchburg, Virginia, in 1852, he trained as a house and sign painter. While in Philadelphia practicing his trade, he began exploring painting as an art. His efforts caught the attention of African American artist David Bustill Bowser.
Bowser mentored the young artist and even encourage him to set aside his trade and focus on fine art. But Rollins was aware, despite Bowser’s success, how hard it was to make a living as an artist especially for a Black man. Curious about the world, a world he might paint one day, he took a job as a sleeping car porter on trains traveling cross country. He finally settled in Boston and worked at Young’s Hotel located in the Financial District. He worked there for 20 years, painting during his off-hours. He managed to find time to take vocal lessons at the New England Conservatory. He sang in Baptist choirs across the city and eventually served as choirmaster for several churches including Boston’s Twelfth Street Church.
After leaving Young’s Hotel, Rollins was a messenger for a large banking house. A personable man, Rollins made connections with a mercantile and social elite who began to purchase his artwork. He was able to copy the works of great masters from a simple postcard. Both his reproductions and original art caught the attention of Boston artist and teacher Walter Gilman Page.
Page allowed Rollins access to his studio. As the two men developed a relationship, Rollins introduced Page to others in the black community who were artists as well. Like Rollins they pursued their dreams of painting while working whatever jobs they could find to make a living. They worked as elevator operators, waiters and janitors. With Page’s support, in 1907, the men formed the Boston Negro Art Club. Soon thereafter they had their first exhibit showcasing many works of art. Rollins served as Vice-President of the group.
“There’s nothing like seeing other men doing good work to make one want to keep up to the standard,” said Rollins. “But the fact of being able to sell your pictures is probably the greatest help. I have always been particularly interested in painting Venice. It has been the wish of my life to go there; from the time I was a little shaver down in Virginia … Venice has been to me like a stick of candy, way up high on a Christmas tree …”
“State Street, 1801” by James Brown Marston located at the Massachusetts Historical Society
“One of the best copies I have ever made is of ‘State Street, Boston – 1801,’ the original of which is at the rooms of the Massachusetts Historical Society. There are a number of people who take an interest in my work and when some of my friends go away and travel either in this country or in Europe they send me all the postcards they can of the scenery, and it gives me great pleasure to copy and enlarge them.”
After its debut in 1907 the Negro Art Club had a few more exhibitions. By the time Rollins was interviewed by the Boston Globe in 1911 the group had likely disbanded. A 1920 Census shows that Rollins was still working as a porter at the bank and one can hope that he was still painting. Whether any of his paintings survive is unknown.
Words + Images 