Chapter 7
"He could not be found the first day; I looked all among the dead on the battle field for him and he was not there. Next day I got a permit to go through the hospitals, and I looked into the face of every soldier closely, in the hope of finding my young master. After many hours of searching I found him, but he was dangerously wounded. I stayed by his side, wounded as I was, for three long weeks, but he gradually grew worse and then he died. I went out with the body and saw it buried as decently as I could, and then I went back to Jackson and told the young mistress how brave he was in battle, how good he was to me, and told her all the words he had sent her, as he lay there on that rude cot in the hospital. That is my record as a Confederate soldier, and if you gentlemen care to give me a certificate of registration, I would be much obliged to you." It is needless to say that old Ed. Harris got his certificate.
It is insisted upon by the leaders of public opinion at the South, that negroes should not be given equal political and civil rights with white men, defined by law and enforceable by the courts; but that they should be content to strive to deserve the good wishes and friendly feeling of the whites, and if the South is let alone, they will see to it that negroes get becoming treatment.
While there is a large number of the high-toned, chivalrous element of the old master class yet living, who would stand by the negro and not permit him to be wronged if they could prevent it, yet they are powerless to control the great mass of the poor whites who are most bitter in their prejudices against the negro. They should also bear in mind that the old master class is rapidly passing way, and that there is constantly an influx of foreigners to the South, and in less than fifty years the Italians, or some other foreign nationality, may be the ruling class in all the Southern States; and the negro, deprived of all political and civil rights by the Constitution and laws, would be wholly at the mercy of a people without sympathy for him.
In order to show the fallacy and the wrong and injustice of this doctrine, and how helplessly exposed it leaves the negro to the prejudices of the poor whites, I relate a tragedy in the life of a friend of mine, who was well known and respected in the town of Rayville, Louisiana.
Sewall Smith, for many years ran the leading barber shop for whites in the town of Rayville, and was well-liked and respected by the leading white men of the entire parish. At the suggestion of his customers he bought Louisiana state lands while they were cheap, before the railroad was put through between Vicksburg and Shreveport; and as the road passed near his lands he was thereby made a rich man, as wealth goes in those parts. His good fortune, however, did not swell his head and he remained the same to his friends. He became so useful in his parish that there was never a public gathering of the leading white business men that he was not invited to it, and he was always on the delegations to all the levee or river conventions sent from his parish. He was chosen to such places by white men exclusively; and in his own town he was as safe from wrong or injury, on account of his race or color, as any white man.
After the trains began to run through Rayville, on the Shreveport road, he had occasion to visit the town of Ruston, in another parish some miles in the interior, and as he got off at the depot, a barefoot, poor white boy asked to carry his satchel. Smith was a fine looking mulatto, dressed well, and could have easily been taken for a white man, and the boy might not have known at the time he was a negro. When he arrived at his stopping place he gave the boy such a large coin that he asked permission to take his satchel back to the train on the following day when he was to return. The next day the boy came for the satchel, and they had nearly reached the depot about train time, when they passed a saloon where a crowd of poor whites sat on boxes whittling sticks. The sight of a negro having a white boy carrying his satchel quite enraged them, and after cursing and abusing Smith and the boy, they undertook to kick and assault Smith. Smith defended himself. The result was a shooting affair, in which Smith shot two or three of them and was himself shot. The train rolled up while the fight was in progress, and without inquiring the cause or asking any questions whatever, fully a hundred white men jumped off the train and riddled Smith with bullets. That was the end of it. Nobody was indicted or even arrested for killing an insolent "nigger" that did not keep his place. That is the way the affair was regarded in Ruston. Of course, the people of Rayville very much regretted it, but they could not do anything, and could not afford to defend the rights of a negro against white men under such circumstances, and the matter dropped.
I have preferred not to mention the numerous ways and many instances in which the rights of negroes are denied in public places, and on the common carriers in the South, under circumstances very humiliating and degrading. Nor have I cared to refer to the barbarous and inhuman prison systems of the South, that are worse than anything the imagination can conceive in a civilized and Christian land, as shown by reports of legislative committees.
If the negro can secure a fair and impartial trial in the courts, and can be secure in his life and liberty and property, so as not to be deprived of them except by due process of law, and can have a voice in the making and administration of the laws, he shall have gone a great way in the South. It is to be hoped that public opinion can be awakened to this extent, and that it may assist him to attain that end.
_The Characteristics of the Negro People_
By H.T. KEALING
A frank statement of the virtues and failings of the race, indicating very clearly the evils which must be overcome, and the good which must be developed, if success is really to attend the effort to uplift them.
The characteristics of the Negro are of two kinds--the inborn and the inbred. As they reveal themselves to us, this distinction may not be seen, but it exists. Inborn qualities are ineradicable; they belong to the blood; they constitute individuality; they are independent, or nearly so, of time and habitat. Inbred qualities are acquired, and are the result of experience. They may be overcome by a reversal of the process which created them. The fundamental, or inborn, characteristics of the Negro may be found in the African, as well as the American, Negro; but the inbred characteristics of the latter belong to the American life alone.
There is but one human nature, made up of constituent elements the same in all men, and racial or national differences arise from the predominance of one or another element in this or that race. It is a question of proportion. The Negro is not a Caucasian, not a Chinese, not an Indian; though no psychological quality in the one is absent from the other. The same moral sense, called conscience; the same love of harmony in color or in sound; the same pleasure in acquiring knowledge; the same love of truth in word, or of fitness in relation; the same love of respect and approbation; the same vengeful or benevolent feelings; the same appetites, belong to all, but in varying proportions. They form the indicia to a people's mission, and are our best guides to God's purpose in creating us. They constitute the material to be worked on in educating a race, and suggest in every case where the stress of civilization or education should be applied in order to follow the lines of least resistance.
But there are also certain manifestations, the result of training or neglect, which are not inborn. As they are inculcable, so they are eradicable; and it is only by a loose terminology that we apply the term characteristics to them without distinction between them and the inherent traits. In considering the characteristics of the Negro people, therefore, we must not confuse the constitutional with the removable. Studied with sympathy and at first hand, the black man of America will be seen to possess certain predominant idiosyncrasies of which the following form a fair catalogue:
_He is intensely religious._ True religion is based upon a belief in the supernatural, upon faith and feeling. A people deeply superstitious are apt to be deeply religious, for both rest upon a belief in a spiritual world. Superstition differs from religion in being the untrained and unenlightened gropings of the human soul after the mysteries of the higher life; while the latter, more or less enlightened, "feels after God, if haply," it may find Him. The Negro gives abundant evidence of both phases. The absolute inability of the master, in the days of slavery, while successfully vetoing all other kinds of convocation, to stop the Negro's church meetings, as well as the almost phenomenal influence and growth of his churches since; and his constant referring of every event, adverse or favorable, to the personal ministrations of the Creator, are things unique and persistent. And the master class reposed more faith in their slaves' religion ofttimes than they did in their own. Doubtless much of the reverential feeling that pervades the American home to-day, above that of all other nations, is the result of the Negro mammy's devotion and loyalty to God.
_He is imaginative._ This is not evinced so much in creative directions as in poetical, musical, combinatory, inventional and what, if coupled with learning, we call literary imagination. Negro eloquence is proverbial. The crudest sermon of the most unlettered slave abounded in tropes and glowing tongue pictures of apochalyptic visions all his own; and, indeed, the poetic quality of his mind is seen in all his natural efforts when the self-consciousness of education does not stand guard. The staid religious muse of Phillis Wheatley and the rollicking, somewhat jibing, verse of Dunbar show it equally, unpremeditated and spontaneous.
I have heard by the hour some ordinary old uneducated Negro tell those inimitable animal stories, brought to literary existence in "Uncle Remus," with such quaint humor, delicious conceit and masterly delineation of plot, character and incident that nothing but the conventional rating of Aesop's Fables could put them in the same class. Then, there are more Negro inventors than the world supposes. This faculty is impossible without a well-ordered imagination held in leash by a good memory and large perception.
_He is affectionate and without vindictiveness._ He does not nurse even great wrongs. Mercurial as he is, often furiously angry and frequently in murderous mood, he comes nearer not letting the sun go down upon his anger than any other man I know. Like Brutus, he may be compared to the flint which,
"Much enforced, shows a hasty spark, And straight is cold again."
His affection is not less towards the Caucasian than to his own race. It is not saying too much to remark that the soul of the Negro yearns for the white man's good will and respect; and the old ties of love that subsisted in so many instances in the days of slavery still survive where the ex-slave still lives. The touching case of a Negro Bishop who returned to the State in which he had been a slave, and rode twenty miles to see and alleviate the financial distress of his former master is an exception to numerous other similar cases only in the prominence of the Negro concerned. I know of another case of a man whose tongue seems dipped in hyssop when he begins to tell of the wrongs of his race, and who will not allow anyone to say in his presence that any good came out of slavery, even incidentally; yet he supports the widowed and aged wife of his former master. And, surely, if these two instances are not sufficient to establish the general proposition, none will gainsay the patience, vigilance, loyalty and helpfulness of the Negro slave during the Civil War, and of his good old wife who nursed white children at her breast at a time when all ties save those of affection were ruptured, and when no protection but devoted hearts watched over the "great house," whose head and master was at the front, fighting to perpetuate slavery. Was it stupidity on the Negro's part? Not at all. He was well informed as to the occurrences of the times. A freemasonry kept him posted as well as the whites were themselves on the course of the war and the issue of each battle. Was it fear that kept him at the old home? Not that, either. Many thousands _did_ cross the line to freedom; many other thousands (200,000) fought in the ranks for freedom, but none of them--those who went and those who stayed--those who fought and those who worked,--betrayed a trust, outraged a female, or rebelled against a duty. It was love, the natural wellings of affectionate natures.
_He has great endurance, both dispositional and physical._ So true is the first that his patience has been the marvel of the world; and, indeed, many, regarding this trait manifested in such an unusual degree, doubted the Negro's courage, till the splendid record of the '60's and the equal, but more recent, record of the '90's, wrote forbearance as the real explanation of an endurance seemingly so at variance with manly spirit.
Of his physical powers, his whole record as a laborer at killing tasks in the most trying climate in America speaks so eloquently that nothing but the statistics of cotton, corn, rice, sugar, railroad ties and felled forests can add to the praise of this burden-bearer of the nation. The census tables here are more romantic and thrilling than figures of rhetoric.
_He is courageous._ His page in the war record of this country is without blot or blemish. His commanders unite in pronouncing him admirable for courage in the field, commendable for obedience in camp. That he should exhibit such excellent fighting qualities as a soldier, and yet exercise the forbearance that characterizes him as a citizen, is remarkable.
_He is cheerful._ His ivories are as famous as his songs. That the South is "sunny" is largely due to the brightness his rollicking laugh and unfailing good nature bring to it. Though the mudsill of the labor world, he whistles as he hoes, and no dark broodings or whispered conspirings mar the cheerful acceptance of the load he bears. Against the rubber bumper of his good cheer things that have crushed and maddened others rebound without damage. When one hears the quaint jubilee songs, set to minor cadence, he might suppose them the expressions of a melancholy people. They are not to be so interpreted. Rather are they the expression of an experience, not a nature. Like the subdued voice of a caged bird, these songs are the coinage of an occasion, and not the free note of nature. The slave sang of griefs he was not allowed to discuss, hence his songs. This cheerfulness has enabled the Negro to live and increase under circumstances which, in all other instances, have decimated, if not exterminated, inferior peoples. His plasticity to moulding forces and his resiliency against crushing ones come from a Thalian philosophy, unconscious and unstudied, that extracts Epicurean delights from funeral meats.
The above traits are inborn and fundamental, belonging to the race everywhere, in Africa as well as America. Strict correctness requires, however, that attention be called to the fact that there are tribal differences among African Negroes that amount almost to the national variations of Europe; and these are reflected in American Negroes, who are the descendants of these different tribes. There is as much difference between the Mandingo and the Hottentot, both black, as between the Italian and the German, both white; or between the Bushman and the Zulu, both black, as between the Russian and the Englishman, both white. Scientific exactness, therefore, would require a closer analysis of racial characteristics than an article of this length could give; but, speaking in a large way, it may be said that in whatever outward conformity may come to the race in America by reason of training or contact, these traits will lie at the base, the very warp and woof of his soul texture.
If, now, we turn to consider his inbred traits, those the result of experience, conditions and environments, we find that they exist mainly as deficiencies and deformities. These have been superimposed upon the native soul endowment. Slavery has been called the Negro's great schoolmaster, because it took him a savage and released him civilized; took him a heathen and released him a Christian; took him an idler and released him a laborer. Undoubtedly it did these things superficially, but one great defect is to be charged against this school--it did not teach him the meaning of home, purity and providence. To do this is the burden of freedom.
The emancipated Negro struggles up to-day against many obstacles, the entailment of a brutal slavery. Leaving out of consideration the many who have already emerged, let us apply our thoughts to the great body of submerged people in the congested districts of city and country who present a real problem, and who must be helped to higher things. We note some of the heritages under which they stagger up into full development:
_Shiftlessness._ He had no need to devise and plan in bondage. There was no need for an enterprising spirit; consequently, he is lacking in leadership and self-reliance. He is inclined to stay in ruts, and applies himself listlessly to a task, feeling that the directive agency should come from without.
_Incontinence._ It is not to the point to say that others are, too. Undoubtedly, example has as much to do with this laxity as neglect. We simply record the fact. A slave's value was increased by his prolificacy. Begetting children for the auction block could hardly sanctify family ties. It was not nearly so necessary for a slave to know his father as his owner. Added to the promiscuity encouraged and often forced among this class, was the dreadful license which cast lustful Caucasian eyes upon "likely" Negro women.
_Indolence._ Most men are, especially in a warm climate: but the Negro acquired more than the natural share, because to him as a bondman laziness was great gain, for he had no pecuniary interest in his own labor. Hence, holidays were more to be desired than whole labor days, and he learned to do as little as he might, be excused as often as he could, and hail Saturday as the oasis in a desert week. He hails it yet. The labor efficiency of the Negro has greatly increased since the emancipation, for self-interest is a factor now. In 1865, each Negro produced two-thirds of a bale of cotton; now he produces an average of one whole bale to the man. But there is still woful waste of productive energy. A calculation showing the comparative productive capacity, man for man, between the Northern[B] and Southern laborer would be very interesting.
_Improvidence and Extravagance._ He will drop the most important job to go on an excursion or parade with his lodge. He spends large sums on expensive clothing and luxuries, while going without things necessary to a real home. He will cheerfully eat fat bacon and "pone" corn-bread all the week[C] in order to indulge in unlimited soda-water, melon and fish at the end. In the cities he is oftener seen dealing with the pawn-broker than the banker. His house, when furnished at all, is better furnished that that of a white man of equal earning power, but it is on the installment plan. He is loath to buy a house, because he has no taste for responsibility nor faith in himself to manage large concerns; but organs, pianos, clocks, sewing-machines and parlor suits, on time, have no terrors for him. This is because he has been accustomed to think in small numbers. He does not regard the Scotchman's "mickle," because he does not stop to consider that the end is a "muckle." He has amassed, at full valuation, nearly a billion dollars' worth of property, despite this, but this is about one-half of what proper providence would have shown.
_Untidiness._ Travel through the South and you will be struck with the general misfit and dilapidated appearance of things. Palings are missing from the fences, gates sag on single hinges, houses are unpainted, window panes are broken, yards unkempt and the appearance of a squalor greater than the real is seen on every side. The inside of the house meets the suggestions of the outside. This is a projection of the slave's "quarters" into freedom. The cabin of the slave was, at best, a place to eat and sleep in; there was no thought of the esthetic in such places. A quilt on a plank was a luxury to the tired farm-hand, and paint was nothing to the poor, sun-scorched fellow who sought the house for shade rather than beauty. Habits of personal cleanliness were not inculcated, and even now it is the exception to find a modern bath-room in a Southern home.
_Dishonesty._ This is the logic, if not the training, of slavery. It is easy for the unrequited toiler in another's field to justify reprisal; hence there arose among the Negroes an amended Commandment which added to "Thou shalt not steal" the clause, "except thou be stolen from." It was no great fault, then, according to this code, to purloin a pig, a sheep, a chicken, or a few potatoes from a master who took all from the slave.
_Untruthfulness._ This is seen more in innocent and childish exaggeration than in vicious distortion. It is the vice of untutored minds to run to gossip and make miracles of the matter-of-fact. The Negro also tells falsehoods from excess of good nature. He promises to do a piece of work on a certain day, because it is so much easier and pleasanter to say Yes, and stay away, than it is to say No.
_Business Unreliability._ He does not meet a promise in the way and at the time promised. Not being accustomed to business, he has small conception of the place the promise has in the business world. It is only recently he has begun to deal with banks. He, who has no credit, sees[D] no loss of it in a protested note, especially if he intends to pay it some time. That chain which links one man's obligation to another man's solvency he has not considered. He is really as good and safe a debt-payer when he owes a white man as the latter can have, but the methods of the modern bank, placing a time limit on debts, is his detestation. He much prefers the _laissez-faire_ of the Southern plantation store.
_Lack of Initiative._ It was the policy of slavery to crush out the combining instinct, and it was well done; for, outside of churches and secret societies, the Negro has done little to increase the social efficiency which can combine many men into an organic whole, subject to the corporate will and direction. He has, however, made some hopeful beginnings.
_Suspicion of his own race._ He was taught to watch other Negroes and tell all that they did. This was slavery's native detective force to discover incipient insurrection. Each slave learned to distrust his fellow. And added to this is the knowledge one Negro has that no other has had half sufficient experience in business to be a wise counsellor, or a safe steward of another man's funds. Almost all Negroes who have acquired wealth have entrusted its management to white men.