The student societies of the Radical University: the Clariosophic after 1873

 

A page from the Clariosophic records.
The text  reads "Negro regime: not Clariosophics"

In an earlier blogpost, we discussed the Euphradian and Clariosophic Societies and how they reacted to the matriculation of African Americans at USC and related changes. Here we will explore what happened to the societies while African Americans attended the university.

The status of the Euphradian can be summarized succinctly: it did not exist.  In its place, students formed the Ciceronian Society.  The only record regarding the society is a program for the May 18, 1876 "First Quarterly Exercise."  The exercise appears to be similar to a regular meeting of the Euphradian in that society members exhibited public speaking skills, for example by delivering an oration and holding a debate.

The Clariosophic Society continued to exist for the duration of Reconstruction.  The presence of the Cummings brothers before and after the matriculation of African Americans even provided a measure of continuity.  

During the 1873-74 academic year, relatively few students attended USC after the departures in response to the matriculation of African American students.  Law student Edgar Caypless took over the position of society President for Spring and Summer terms, but the society seems to have been largely inactive.  The society received a large number of books from Euphradian Society. The society Librarian James A. Beattie busied himself with ensuring that those books and the books of the Clariosophic were stored safely and trying to locate basic records like a catalogue of books.

A clear indication of the apparent inactivity of the Clariosophic in this first year is the retiring address given by society President Edgar Caypless.  The Clariosophic had long maintained a tradition of the retiring President giving a public address when stepping down from the position. Typically, the address would be a lengthy one filled with references to the classical world.  Breaking with tradition, Edgar Caypless just stated, "As retiring President, I have but this to say, 'Keep your starboard lights trimmed and burning'."

The Clariosophic appointment book indicates that the society had begun to meet regularly by April 1875.  What is perhaps most striking about the society is how little it was impacted by the presence of African American students.  The society continued to hold weekly meetings where members gave lectures and held debates.

The topics debated at the Clariosophic were largely similar to the topics that had been debated when the university was dominated by the former Antebellum elite.  A number of debates concerned classical culture, for example: "Who was the more distinguished orator Cicero or Demosthenes?"  Also debated were questions about European politics like "Who was the greater statesman: Disraeli or Gladstone?"  General questions about politics and society were also debated.  One such question was, "Ought immigration to be encouraged in a country."

Two of the debates concerned issues directly related to African Americans.  The first recorded debate, held in April, 1875, was on the question, "Was passage of the civil rights bill in its present form advisable?" The bill in question is likely the 1875 Civil Rights Act, sometimes called the Enforcement Act.  The act outlawed discrimination with regards to access to "inns, public conveyances on land or water, theaters, and other places of public amusement" on the basis of race, color, or previous condition of servitude.  It also made it unlawful to exclude a citizen from a jury on the same basis.  

The debate on the civil rights bill was held between Thomas McLean and Milton McLaurin. The order of names suggests that Thomas argued in the affirmative, Milton in the negative. The students' background makes this intriguing.  Thomas was a free person of color from Charleston who had been educated in New England. In contrast, during the Antebellum Milton's father was a wealthy farmer who farmed roughly 500 acres with the help of 25 enslaved workers. No record of the outcome of the debate is recorded.

The second question directly related to African Americans was the question, "Is the negro directly descended from Ham?"  Recall that, in the Old Testament, Noah's son Ham "saw the nakedness of his father." Upon realizing this, Noah cursed Ham's son Canaan:"a servant of servants shall he be unto his brethren."  During the 19th century, whites Southerners often identified blacks as the descendants of Ham and referenced Noah's curse as justification of slavery.  

The question about the relation of blacks to Ham was debated on April 7, 1877.  William D. Crum argued in the affirmative, while Charles D. Stewart argued in the negative.  William and Charles were from similar backgrounds: both were blacks who had been living in Charleston. The outcome of the debate is not recorded.

We can also get a glimpse of what the students were doing by examining the books they were reading.  The extent Clariosophic records include a list of book that were not returned by their due date.  The records indicate an interest in genre fiction.  Some of the most widely read authors include Edward Bulwer-Lytton, Walter Scott, and James Fenimore Cooper.

It is interesting compare these book choices with the records we have of the books USC students read later in life.  A partial record of the books in Alonzo G. Townsend's library was recorded by one of his descendants.  His library consisted almost entirely of Christian literature, for example collections of sermons and biographies of religious leaders, along with a few biographies of black political leaders like Booker T. Washington and Toussaint Louverture.

In all, the most interesting  aspect of the activities of the Clariosophic Society from 1873-77 is how unremarkable they are.  Despite the revolutionary changes that had swept through the university, the only change to the Clariosophic seems to have been the skin color of some members.  The central focus of the society remained developing the future state political leadership.  Developing political leaders looked toward classical culture and European politics for ideas and inspiration. More revolutionary topics, such as the Haitian revolution or abolitionism, remain entirely absent. 

The Ciceronian Society

Known members:

1. George W. Clinton
2. William D. Crum
3. James H. Johnson
4. Hannibal Kershaw
5. Charles C. Levy
6. Isaac L. Purcell
7. Eden R. Roberts
8. Thomas J. Reynolds
9. Edward J. Sawyer
10. Johnson C. Whittaker
    

Debate topics: 

1. Which has been the more Destructive to Man --- Intemperance or War?

Essays:

1. Educated, for What?

Reading:

1. The Barring Out

Oration

1. United States of America

The Clariosophic Society

Known members:

1. James E. Ashbury
2. Charles J. Babbitt (260th and 261th President)
3. Edward M. Babbitt
4. Caesar R. Bailey
5. James Beattie (259th Librarian)
6. Isaac N. Cardozo
7. Charles W. Cummings
8. Francis A. Cummings
9. Olin F. Cummings (257th Librarian, 259th Secretary?)
10. Parish A. Cummings (259th Vice President?)
11. Edgar Caypless (258th and 259th President)
12. Clarence W. Fox
13. John L. Dart
14. William M. Dart
15. Jacob J. Durham
16. Peter V. Hazel
17. Henry E. Hayne (259th Treasurer)
18. Julius J. Holland
19. Samuel B. Jackson
20. Walter R. Jones (259th Librarian?)
21. Christopher C. McKinney
22. Milton McLaurin (268th Librarian)
23. Thomas McLean
24. Samuel H. McCoy
25. Paul J. Mishow (260th Librarian)
26. John M. Morris (262th Librarian)
27. Joseph W. Morris
28. Joseph M. O'Hear
29. Thaddeus Saltus (263rd and 264th Librarian)
30. Cornelius C. Scott
31. Seymore  E. Smith
32. Joseph H. Stewart
33. T. McCants Stewart
34. Philip W. Shippen
35. James G. Varn
36. James Wiggs
37. Green D. Williams

Honorary Members

1. Franklin J. Moses, Jr.
2. Franklin J. Moses
3. J. J. Wright
4. A. J. Willard
5. [Richard Howell] Gleaves
6. S. J. Lee
7. R. B. Elliott
8. F. L. Cardozo
9. S. L. Hoge
10. W. H. Purvis
11. Rev. Dodge of Benedict
12. A. O. Jones
13. C. J. Houston
14. Faculty and trustees

Debate topics:

1. Was passage of the civil rights bill [of 1875, sometimes called the Enforcement Act] in its present form advisable?
2. Who was the more distinguished orator Cicero or Demosthenes?
3. Who was the most distinguished general Julius Caesar or Alexander?
4. Is the maxim “For forms of government let fools contest, what’s best administered is best” [Alexander Pope quote]
5. Should the Bible be excluded from the public schools?
6. Is solitary confinement a proper policy to be followed in the prison system?
7. Is a large standing army conducive to our country’s happiness?
8. Was the execution of Major Andre justified?
9. Are two political parties beneficial to this country [or society]?
10. Was Cromwell superior to Napoleon in general character of administrations?
11. Is modern [patriation?] equal to ancient? [Debated twice]
12. Ought a man pledge himself to total abstinence? [Debated twice]
13. Do prosperity and increase of wealth have a favorable influence upon the morals and manners of a people?
14. Does proselytism favor the cause of truth?  
15. Is it expedient to make colonists of convicts?
16. Was the passage of the electoral bill advisable?
17. Which has the greater tendency towards moral depravity intemperance or pride?
18. Is the character of Bonaparte to be admired?
19. Is the character of Mary Queen of the Scotts to be admired?
20. Is the negro directly descended from Ham?
21. Are the mental facilities equally divided between the 2 sexes? [Debated twice]
22. Does the pulpit or the bar afford the better field for labor?
23. Should the bible be read in public schools?
24. Does the reading of novels have a good or bad effect on a community?
25. Who was the greater statesman: Disraeli or Gladstone?

Books read: (Likely book; entry in records)

1. Browne, Thomas (1852). The Works of Sir Thomas Browne; Browne Lectures.
2. Bulwer-Lytton, Edward (1832). Eugene Aram; Eugene Aram.
3. Bulwer-Lytton, Edward (1838).  Leila; or, The Siege of Granada; Leila by Lytton. 
4. Bulwer-Lytton, Edward (1846). Lucretia; Luceretia.
5. Bulwer-Lytton, Edward  (1830). Paul Clifford; Paul Clifford. 
6. Carlyle, Thomas (1837). The French Revolution: A History; 2 vols of Carlyle French Revolution.
7. Cooper, James Fenimore (1828). The Red Rover; Red Rover.
8. Cooper, James Fenimore (1821). The Spy: a Tale of Neutral Ground; Spy.
9. Defoe, Daniel (1722).  A Journal of the Plague Year; De’Joe History of the Plague.
10. de Cervantes, Miguel (1615). Don Quixote; Don Quixote. 
11. De Quincey, Thomas (1821). Confessions of an English Opium-Eater; Opium Eater.
12. De Quincey, Thomas (1876); Literary Reminiscences; The Autobiography of an English Opium Eater; Literary Reminiscences.
13. Dickens, Charles (1853). Bleak House; Bleak House.
14. Edinburgh Review, or Critical Journal for October, 1849 . . . . April, 1850, Volume 91. Longman, Brown, Green, and Longmans, London; and Adam and Charles Black, Edinburgh; Edinburgh Review XCI.
15. Goldsmith, Oliver (1854). The Works of Oliver Goldsmith; Goldsmith’s Works.
16. Horner, Francis (1849). Memoirs of Francis Horner; Memoirs of Francis Horner.
17. Reid, Thomas (1764). An Inquiry into the Human Mind on the Principles of Common Sense; Reid’s essay on the human mind.
18. Scott, Walter (1818). The Heart of Midlothian; Heart of Midlothian.
19. Scott, Walter (1819). Ivanhoe: A Romance; Ivanhoe.
20. Scott, Walter (1821). Kenilworth. A Romance; Kenilworth.
21. Tennyson, Alfred (1842). Poems; Tennyson Poems.
22. Unknown; Bason works.
23. Unknown; British Essayists, v volumes.
24. Unknown; Coopers works vol seven (VII). 
25. Unknown; History of Literature.
26. Unknown; Life of Burke.
27. Unknown; Robertson’s work.
28. Unknown; Spectator.
29. Unknown; Thompsons works.

Added names from December 23, 1873 Daily Phoenix.

A page from the Clariosophic records. 
The text  reads "Negro regime: not Clariosophics"