[23] Washington, _Story of Negro_, p. 266. [24] Quite different from the early experiences of Bryan and Samson, who made adversity serve them, the beginning of Jasper's Christian career was greatly aided by his master, a man with a similar conversion and a similar faith in Christ. Using the Bible as the norma of all truth, in his attack upon current scientific knowledge, Jasper impressed all men by his sincere conviction and devout Christian life. A contemporary said of him: "Jasper made an impression upon his generation, because he was sincerely and deeply in earnest in all that he said. No man could talk with him in private, or listen to him from the pulpit, without being thoroughly convinced of that fact.... He took the Bible in its literal significance; he accepted it as the inspired Word of God; he trusted it with all his heart and soul and mind; he believed nothing that was in conflict with the teachings of the Bible."--See Washington's _Story of the Negro_, p. 264. [25] Washington, _Story of the Negro_, pp. 260-1. [26] _Ibid._, pp. 254-5. [27] _Ibid._, pp. 255-6. [28] Earnest, p. 72. [29] _Ben Harding, His Times and Contemporaries_, p. 544. [30] Earnest, p. 73. [31] Jacobs, _Life of a Slave-Girl_, p. 112. [32] Coffin, p. 60. [33] Higginson, p. 26. [34] Henson, _Life of Josiah Henson_, p. 12. [35] Earnest, p. 42. [36] _Plantation Life before Emancipation_, p. 164. [37] _Life of John Thompson_, p. 19. See _Methodists in N. C._, p. 238. [38] Earnest, _Religious Development_, p. 54. [39] _Life of Douglass_, p. 82. [40] _Presbyterian Magazine_: 1831, p. 27; See vol. 6, pp. 8-9; Woodson, _Education of Negro Prior to 1861_, p. 49; _Sermons of Wesley and Whitefield_. [41] _Journal of Negro History_, vol. I, p. 70. [42] _Twenty-two Years Work at Hampton._ [43] _Journal of Religious Psychology and Education_, vol. 3, pp. 290-1. [44] Higginson, _Life of a Black Regiment_, p. 133. [45] _Twenty-two Years at Hampton._ [46] _Hampton and its Students_, p. 182. [47] Henry, p. 141. [48] _Life of Black Regiment_, by Higginson, pp. 51-2. [49] _Ibid._, pp. 35, 198. [50] My position is that the shout was a natural and spontaneous creation of group-phenomena. It differed from the whites' behavior in ceremonial emphasis. Neither the shout nor the antiphonal song was brought from Africa. The real religious significance of both, however, is not in external behavior, but in content. [51] _Am. J. Rel. Psy. and Ed._, 3: 287. [52] _Story of the Negro_, p. 260. [53] Fenner, _Hampton and its Students_, p. 223. [54] _Am. J. Rel. Psy. and Ed._, 3: 303. [55] _Ibid._, 340. [56] _Ibid._, 3: 321. [57] Fenner, _Hampton and its Students_, p. 190. [58] Higginson, _Black Regiment of South Carolina_, 200-1. [59] _Am. J. Rel. Psy. and Ed._, 3: 351. [60] Krehbiel, p. 75. [61] _Am. J. Relig. Psy. and Ed._, 3: 304. [62] _Ibid._, 320. [63] Allen, 30-1. [64] Allen, _Slave Songs_, 113, p. 94. [65] _Ibid._, 112, p. 93.