The twenty-eighth U.S. president was a white supremacist. We all know this, in the abstract. But here’s how he wielded his racism against one accomplished Black American.
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Last week, Princeton University announced that it would remove Woodrow Wilson’s name from the School of Public and International Affairs because his “racist thinking and policies make him an inappropriate namesake for a school or college whose scholars, students, and alumni must stand firmly against racism in all its forms,” said the university’s president, Christopher L. Eisgruber. “Wilson’s racism was significant and consequential even by the standards of his own time.”
Donald Trump’s fulminations aside, it seems most people don’t care about Princeton’s gesture, especially if that’s the extent of our cultural reckoning with the former president. The move hasn’t been met with the same furor as, say, efforts in D.C. to remove a statue of Abraham Lincoln standing beside a kneeling freed slave: Even National Review, home of “The Cancel Counter,” refuses to rush to Wilson’s defense.
But this moment is a unique opportunity to learn about the Black Americans who suffered at Wilson’s malicious hand—to raise their names as we tear down his. So here’s a story about the intersecting lives of three men: the twenty-eighth president of the United States, the author whose book became the basis for D.W. Griffith’s Birth of a Nation, and the former slave who became a Civil War hero and one of the first Blacks to serve in Congress.
The legend of Robert Smalls begins on May 13, 1862. A 23-year-old slave, he worked as a sailor on The Planter, Workspace manager. a 300-ton commercial steamship retrofitted as a Confederacy war vessel that was docked in the harbor of Charleston, South Carolina. Just before dawn, Smalls and his fellow enslaved workers seized the boat and, after stopping to pick up family members and other Black men and women involved in the plot, sailed out of the harbor past Confederate checkpoints. They then surrendered the ship to nearby Union forces, for which they were rewarded with money and freedom.
For the next three years, Smalls fought for the Union. When the war ended in 1865, he returned home to Beaufort, South Carolina. With his reward money, he bought the house that once belonged to the first two people to own him as a slave: his father and his half-brother. Except for brief periods, he would never leave. “I was born and raised in South Carolina,” he once said, “and today I live on the very spot on which I was born, and I expect to remain here as long as the Great God allows me to live.”
Smalls founded the South Carolina Republican Party in 1867 and, in 1868, joined 71 Black delegates to the state convention that ratified the Fourteenth Amendment to the U.S. Constitution. In that same convention, Smalls and his fellow Black delegates adopted a progressive state constitution, providing for public education, abolishing race and property ownership as conditions for holding public office, and overturning Black Codes. He would live long enough to see his achievement dismantled in 1895, when whites regained power in South Carolina and adopted a Jim Crow Constitution. As one state newspaper put it at the time, “We can trust white men to do right by the inferior race, but we cannot trust the inferior race with power over the white man.” With some amendments, that constitution remains in effect to this day.
In the years in between, Smalls was first a state representative, then a state senator, and finally, between 1875 and 1887, a U.S. representative. He served in Congress alongside Richard Cain, the pastor of Emanuel African Methodist Episcopal Church, where, in 2015, Dylann Roof murdered nine Black congregants. He represented the 7th congressional district, then the 5th district; once white Southern Democrats regained power, Smalls was the last Republican to represent the 5th for nearly 130 years, until 2011, when Mick Mulvaney, Donald Trump’s former chief of staff, won the seat as part of the Tea Party wave that rose in opposition to the election of the first Black president.
But it was while serving in the South Carolina legislature that Smalls first crossed paths, unbeknownst to him, with Tomas Dixon Jr. The latter was just eight years old when his uncle took him to observe the proceedings of the statehouse. Dixon would go on to author The Leopard’s Spots: A Romance of the White Man’s Burden, The Clansman: An Historical Romance of the Ku Klux Klan, and The Traitor: A Story of the Rise and Fall of the Invisible Empire. Dixon claimed that the memory of “ninety-four Negroes, seven native scalawags and twenty-three white men” debating affairs of state moved him to set the record straight on Reconstruction with his white supremacist trilogy.
Griffith’s movie, which drew heavily from The Clansman, opened on February 8, 1915; Smalls died two weeks later; it’s unlikely he ever saw it. The movie proved popular in part because Dixon enlisted the help of a powerful friend to promote it: President Woodrow Wilson, whom he’d met at Johns Hopkins University. Wilson screened the film in the White House and helped arrange a viewing for members of Congress and Supreme Court justices. When Black people urged a boycott of the film over its portrayal of newly freedmen as bloodthirsty savages, newspapers reported that the president himself had seen and liked the film.
Wilson promoted the film not just out of loyalty to his college friend but because Wilson himself was an avowed white supremacist who, even by the mores of his time, held Black people in the sort of racist contempt that even his gracious manners and urbane sophistication could not hide. As president, he reinstated Jim Crow in Washington, D.C., after the city had gone a long way toward ending it. But he did not limit himself to just the nation’s capital: He ordered the elimination of all senior positions in the federal government where Blacks supervised whites. One of the federal officials Wilson arranged to have fired was a Black customs inspector living out his last years in Beaufort, South Carolina: Robert Smalls.
As president, Wilson can rightfully be credited with a number of achievements. He was, in his day, and indeed even in the context of our times, a progressive. He was also a man born into a family that benefited from slave labor, whose theologian father preached that God commanded Black people to be slaves, and whose vast education never disabused him of the belief that Black people were his inferiors. That belief led him to visit incalculable pain and hardship on millions of people at home and abroad when, among other things, he had U.S. Marines occupy and establish a system of forced labor in Haiti that in effect reinstituted slavery in the very first Republic to have abolished it, back in 1803.
Smalls will never be as well-known as Wilson. In the hard calculus of affairs of state, perhaps Wilson counts more than Smalls. But on a human level, Smalls was a larger and better man than Wilson. We should be able to speak that plain fact without nostalgia, condescension, or defensiveness for the quite simple reason that the distance Wilson traveled from his privileged upbringing to the presidency of Princeton, to the governorship of New Jersey, and the presidency of the U.S. is objectively much shorter than that which Smalls traveled from being enslaved by his own father to fighting for the Union, to ratifying the Fourteenth Amendment, and representing the people of South Carolina in Congress.
In the end, it doesn’t matter terribly much whether Princeton removes Wilson’s name. He did destroy a generation of the Black middle class, and he did take away a freedom Haitians had fought a war of independence to earn. And yet, it should scarcely be surprising that an American university would choose to name a school of international affairs after one of its former presidents who, among other achievements, saw the country through World War I and was an intellectual architect of the precursor for the United Nations.
Smalls was 75 years old when Wilson, who probably never met the man and would have considered it beneath his dignity to be in the same room with him, reached down from the Oval Office and, with a small act that is not even granted a footnote in most surveys of Wilson’s legacy, capsized the last years of a Black man whose generation made America free. That’s as good a synopsis of the reality of white supremacy as one may get.
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Part of Speech: Verb
Transliteration: baptizó
Phonetic Spelling: (bap-tid'-zo)
Definition: to dip, sink
Usage: lit: I dip, submerge, but specifically of ceremonial dipping; I baptize.
907baptízō – properly, 'submerge' (Souter); hence, baptize, to immerse (literally, 'dip under'). 907 (baptízō) implies submersion ('immersion'), in contrast to 472/antéxomai ('sprinkle').
from baptó
Definition
to dip, sink
NASB Translation
Baptist (3), baptize (9), baptized (51), baptizes (1), baptizing (10), ceremonially washed (1), undergo (1).
βαπτίζω; (imperfect ἐβαπτιζον); future βαπτίσω; 1 aorist ἐβάπτισα; passive (present
βαπτίζομαι); imperfect ἐβαπτιζομην; perfect participle βεβαπτισμενοςWordpress
; 1 aorist ἐβαπτίσθην; 1 future βαπτισθήσομαι; 1 aorist middle ἐβαπτισαμην; (frequent. (?) from βάπτω, like βαλλίζω from βάλλω); here and there in Plato, Polybius, Diodorus, Strabo, Josephus, Plutarch, others.I.
Wordox Online
1. properly, to dip repeatedly, to immerge, submerge (of vessels sunk, Polybius 1, 51, 6; 8, 8, 4; of animals, Diodorus 1, 36).
2.to cleanse by dipping or submerging, to wash, to make clean with water; in the middle and the 1 aorist passive to wash oneself, bathe; so Mark 7:4 (where WH text ῥαντισωνται); Luke 11:38 (2 Kings 5:14ἐβαπτίσατοἐντῷΙορδάνῃ, for טָבַל; Sir. 31:30 (Sir. Oxygen not included soundtrack download. 34:30; Judith 12:7).
3. metaphorically, to overwhelm, as ἰδιωταςταῖςἐισφοραις, Diodorus 1, 73; ὀφλημασι, Plutarch, Galba 21; τῇσυμφοράβεβαπτισμενος, Heliodorus Aeth. 2, 3; and alone, to inflict great and abounding calamities on one: ἐβαπτισαντήνπόλιν, Josephus, b. j. 4, 3, 3; ἡἀνομίαμεβαπτίζει, Isaiah 21:4 the Sept. hence, βαπτίζεσθαιβάπτισμα (cf. Winers Grammar, 225 (211); (Buttmann, 148 (129)); cf. λούεσθαιτόλουτρόν, Aelian de nat. an. 3, 42), to be overwhelmed with calamities, of those who must bear them, Matthew 20:22f Rec.; Mark 10:38; Luke 12:50 (cf. the German etwasauszubadenhaben, and the use of the word e. g. respecting those who cross a river with difficulty, ἕωςτῶνμαστῶνοἱπεζοίβαπτιζόμενοιδιέβαινον, Polybius 3, 72, 4; (for examples see Sophocles' Lexicon under the word; also T. J. Conant, βαπτίζειν, its meaning and use, N. Y. 1864 (printed also as an Appendix to their revised version of the Gospel of Matthew by the American Bible Union); and especially four works by J. W. Dale entitled Classic, Judaic, Johannic, Christic, Baptism, Phil. 1867ff; D. B. Ford, Studies on the Bapt. Quest. (including a review of Dr. Dale's works), Bost. 1879)).
II. In the N. T. it is used particularly of the rite of sacred ablution, first instituted by John the Baptist, afterward by Christ's command received by Christians and adjusted to the contents and nature of their religion (see βάπτισμα, 3), viz., an immersion in water, performed as a sign of the removal of sin, and administered to those who, impelled by a desire for salvation, sought admission to the benefits of the Messiah's kingdom; (for patristic references respecting the mode, ministrant, subjects, etc. of the rite, cf. Sophocles Lexicon, under the word; Dict. of Chris. Antiq. under the word Baptism).
a. The word is used absolutely, to administer the rite of ablution, to baptize (Vulg.baptizo; Tertulliantingo,tinguo (cf.metgiro, de corona mil. § 3)): Mark 1:4; John 1:25f, 28; John 3:22f, 26; John 4:2; John 10:40; 1 Corinthians 1:17; with the cognate noun τόβάπτισμα, Acts 19:4; ὁβαπτίζων substantively equivalent to ὁβαπτιστής, Mark 6:14 (24 TTrWH). τινα, John 4:1; Acts 8:38; 1 Corinthians 1:14, 16. Passive to be baptized: Matthew 3:13f, 16; Mark 16:16; Luke 3:21; Acts 2:41; Acts 8:12, 13,(
b. with prepositions; aa. εἰς, to mark the element into which the immersion is made: εἰςτόνΙορδάνην, Mark 1:9. to mark the end: εἰςμετάνοιαν, to bind one to repentance, Matthew 3:11; εἰςτόἸωάννουβάπτισμα, to bind to the duties imposed by John's baptism, Acts 19:3 (cf. Winer's Grammar, 397 (371)); εἰςὄνοματίνος, to profess the name (see ὄνομα, 2) of one whose follower we become, Matthew 28:19; Acts 8:16; Acts 19:5; 1 Corinthians 1:13, 15; εἰςἄφεσινἁμαρτιῶν, to obtain the forgiveness of sins, Acts 2:38; εἰςτόνΜωυσῆν, to follow Moses as a leader, 1 Corinthians 10:2. to indicate the effect: εἰςἕνσῶμα, to unite together into one body by baptism, 1 Corinthians 12:13; εἰςΧριστόν, εἰςτόνθάνατοναὐτοῦ, to bring by baptism into fellowship with Christ, into fellowship in his death, by which fellowship we have died to sin, Galatians 3:27; Romans 6:3 (cf. Meyer on the latter passive, Ellicott on the former). bb. ἐν, with the dative of the thing in which one is immersed: ἐντῷΙορδάνῃ, Mark 1:5; ἐντῷὕδατι, John 1:31 (LTTrWHἐνὕδατι, but compare Meyer at the passage (who makes the article deictic)). of the thing used in baptizing: ἐνὕδατι, Matthew 3:11; Mark 1:8 (TWHTr marginal reading omit; Tr text brackets ἐν); John 1:26, 33; cf. Buttmann, § 133, 19; (cf. Winers Grammar, 412 (384); see ἐν, I. 5 d. α.); with the simple dative, ὕδατι, Luke 3:16; Acts 1:5; Acts 11:16. ἐνπνεύματιἁγίῳ, to imbue richly with the Holy Spirit (just as its large bestowment is called an outpouring): Matthew 3:11; Mark 1:8 (LTr brackets ἐν); Luke 3:16; John 1:33; Acts 1:5; Acts 11:16; with the addition καίπυρί to overwhelm with fire (those who do not repent), i. e. to subject them to the terrible penalties of hell, Matthew 3:11. ἐνὀνόματιτοῦκυρίου, by the authority of the Lord, Acts 10:48. cc. Passive ἐπί (LTrWHἐν) τῷὀνόματιἸησοῦΧριστοῦ, relying on the name of Jesus Christ, i. e. reposing one's hope on him, Acts 2:38. dd. ὑπέρτῶννεκρῶν on behalf of the dead, i. e. to promote their eternal salvation by undergoing baptism in their stead, 1 Corinthians 15:29; cf. (Winers Grammar, 175 (165); 279 (262); 382 (358); Meyer (or Beet) at the passage); especially Neander at the passage; Rückert, Progr. on the passage, Jen. 18 47; Paret in Ewald's Jahrb. d. Biblical Wissensch. ix., p. 247; (cf. B. D. under the word Baptism XII. Alex.'s Kitto ibid. VI.).
From a derivative of bapto; to immerse, submerge; to make whelmed (i.e. Fully wet); used only (in the New Testament) of ceremonial ablution, especially (technically) of the ordinance of Christian baptism -- Baptist, baptize, wash.
see GREEK bapto Tricare select urgent care copay.
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βαπτιζει βαπτίζει βαπτιζειν βαπτίζειν βαπτιζεις βαπτίζεις βαπτιζομαι βαπτίζομαι βαπτιζομενοι βαπτιζόμενοι βαπτιζονται βαπτίζονται βαπτιζοντες βαπτίζοντες βαπτιζοντος βαπτίζοντος βαπτιζω βαπτίζω βαπτιζων βαπτίζων βαπτισαι βάπτισαι βαπτισει βαπτίσει βαπτισθεις βαπτισθείς βαπτισθεὶς βαπτισθεντες βαπτισθέντες βαπτισθεντος βαπτισθέντος βαπτισθηναι βαπτισθήναι βαπτισθῆναι βαπτισθησεσθε βαπτισθήσεσθε βαπτισθητω βαπτισθήτω βαπτίσωνται βεβαπτισμενοι βεβαπτισμένοι εβαπτιζεν εβάπτιζεν ἐβάπτιζεν εβαπτιζοντο εβαπτίζοντο ἐβαπτίζοντο εβαπτισα εβάπτισα ἐβάπτισα εβαπτίσαντο εβαπτίσατο εβάπτισε εβαπτισεν εβάπτισεν ἐβάπτισεν εβαπτισθη εβαπτίσθη ἐβαπτίσθη εβαπτισθημεν εβαπτίσθημεν ἐβαπτίσθημεν εβαπτισθησαν εβαπτίσθησαν ἐβαπτίσθησαν εβαπτισθητε εβαπτίσθητε ἐβαπτίσθητε baptisai báptisai baptisei baptísei baptistheis baptistheìs baptisthenai baptisthênai baptisthēnai baptisthē̂nai baptisthentes baptisthéntes baptisthentos baptisthéntos baptisthesesthe baptisthēsesthe baptisthḗsesthe baptistheto baptisthētō baptisthḗto baptisthḗtō baptizei baptízei baptizein baptízein baptizeis baptízeis baptizo baptizō baptízo baptízō baptizomai baptízomai baptizomenoi baptizómenoi baptizon baptizōn baptízon baptízōn baptizontai baptízontai baptizontes baptízontes baptizontos baptízontos bebaptismenoi bebaptisménoi ebaptisa ebáptisa ebaptisen ebáptisen ebaptisthe ebaptisthē ebaptísthe ebaptísthē ebaptisthemen ebaptisthēmen ebaptísthemen ebaptísthēmen ebaptisthesan ebaptisthēsan ebaptísthesan ebaptísthēsan ebaptisthete ebaptisthēte ebaptísthete ebaptísthēte ebaptizen ebáptizen ebaptizonto ebaptízontoInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts