Chapter 58

The last United States census furnishes some figures which seem to be more in the Negro's favor than against him. Persons of all races in the penitentiaries of the United States in 1890 were 45,233, of which number 14,687 were colored. Prisoners in county jails, 19,538, of which number 5,577 were colored. Inmates in juvenile reformatories, 14,846, of which 1,943 were colored. Of a total of 73,045 almshouse paupers, only 6,467 were Negroes. Of murderers there were 2,739 Negroes out of a total of 4,425. In 1850 there was one criminal to 3,500 of population; in 1890 one criminal to 645 of population; whites, one to every 1,000, and blacks, one to every 284. Take the ignorance of the Negro as to secular matters, the moral torpor in which he necessarily exists, his poverty, the presumption of guilt when charged with crime, his inability to defend himself, his being forced to plead to an information or indictment _in forma pauperis_; could crime charged and established against him be less than it is? Ought not the record to be worse rather than better? Of the 14,846 juvenile delinquents given an opportunity to re-enter society and walk in the straight path through reformatories, only 1,943 were Negroes. With the doors of almshouses swung wide to 73,046 paupers, racial pride prevented poor Negroes entering these homes of mercy, and only 6,467 allowed themselves to become objects of public charity. With a larger percentage of unskilled than skilled Negro laborers in 1890, only 2,253 of 6,546 convicts whose employments were known were in the penitentiaries of the land. Of 45,233 criminals but 253 were persons who had enjoyed higher educational advantages, and not a single educated Negro figures in the enumeration.

What are the remedies for existing criminality, and how may its increase be checked? Popular secular education for whites and blacks, compulsory, if possible, erected on a broad basis of Christianity, is the only safe, enduring, moral, and economic remedy. Mere secular education may not be relied upon to restrain crime, and we must honestly own that our only hope is in the diffusion of true religion. The church should take the initiative in this matter, the state, aye, the nation should come to the assistance of the church, and of those states in which the burden is too great for them to bear it successfully. If the Holy Scriptures be not the basis of all worthy knowledge our civilization is a fraud. Individual philanthropy has done much towards aiding in the matter of education, particularly so-called higher education. May not individual wealth help to minimize ignorance, dissipate poverty, help the feeble in mind and morals of the race to robust Christian manhood? "For many men of great possessions, the voice of conscience is effective, as the contemplated grasp of the tax-gatherer could never be. Around them they see ignorance to be banished, talent missing its career, misery appealing for relief. They know that the forces of the times have brought them their large fortunes, only through co-operation and the protection of the whole community; so with justice in their hearts, as well as generosity, they found the benefactions which are doing so much to foster the best impulses of American life; and in this response to public duty they find conferred upon riches a new power and fascination."

The reform schools for juveniles throughout the North and West, and those in Virginia, represent Christian agencies for the reduction and destruction of crime in its germinal state, and are a display of wise and humane statesmanship on the part of legislators. The white people of Virginia, ever responsive to appeals in behalf of human need, made possible the Virginia Manual Labor School at Broad Neck Farm, Hanover, Virginia. It was this sentiment in behalf of moral reform among Negro children and youths that brought to the aid of this institution the interested concern of a man of wealth and national influence, whose sympathy for the poor and ignorant of his countrymen, white and black, is as broad and far-reaching as ignorance and human suffering.[7] This reformatory, opened September 12, 1899, and aided by the state February 5, 1900, began with a nucleus of five Negro boys, and has now under its guardianship fifty-two children. It has thus early demonstrated conclusively that saving and redemptive elements of character exist in Negro children no less than in those of other races; also that for tractableness and responsiveness to kindly influences, delinquent Negro children show themselves of legitimate kinship to that race among whom, as the classic writer tells us, "the gods delighted to disport themselves--the gentle Ethiopians."

I know how disposed as a race we are to wilt, to lose heart, and complain, in the glare of new exhibitions of prejudice, such as harass us in our native Virginia, and our brethren in other parts of the country. To such, I put the question: "By courage can we not lessen misfortune? Yes! A thousand times yes! Courage turns ignoble agony into beautiful martyrdom. Its alchemy is universal. Is the stake a misfortune to the martyr? It is his dearest fortune. Is oppression, prejudice, or ignorance, a misfortune to the reformer? It is the very condition of his reform. Is misunderstanding, injustice, suspicion, or contempt a misfortune to the earnest man or woman anywhere who is trying to guide his life by a more celestial trigonometry than petty minds can conceive? In one sense these things are to be deplored but in another and deeper sense nothing is to be dreaded that can be faced and known by an unfrighted human spirit. A misfortune bravely met is a fortune, and the world is full of people happy because bravely unhappy."

FOOTNOTES:

[6] _The American Negro of To-day._ Contemporary Review, February, 1900.

[7] The late Mr. C. P. Huntington of New York.

TOPIC XXXII.

THE AMERICAN NEGRO'S OPPORTUNITIES IN AFRICA.

BY WILLIAM H. HEARD.

DR. WILLIAM H. HEARD.

Dr. William H. Heard, ex-Minister Resident and Consul General to Liberia, was born in Elbert County, Georgia, of slave parents and therefore was a slave himself until Lee surrendered to Grant in April, 1865. He was only fifteen years of age at this period. He began his education at this age, attended South Carolina University, Clark University and Atlanta University at Atlanta, Georgia; taught school twelve years, was elected to South Carolina Legislature from Abbeville County in 1876, appointed railway postal clerk in 1880, but resigned this position in 1883 and entered the ministry at Macon, Georgia. He pastored churches in Athens and Atlanta, Georgia; Aiken and Charleston, South Carolina; Philadelphia, Pennsylvania; Wilmington, Delaware; Harrisburg, Pennsylvania, and was appointed Minister Resident and Consul General to Liberia by President Grover Cleveland February, 1895. He served this position with honor to his race and to himself. He is one of the most successful ministers in his denomination, and has served the best appointments, both as pastor and as presiding elder. He is now the pastor of Allen Temple, Atlanta, Georgia; has written a book called the "Bright Side of African Life," which has a large circulation. He is now President of the Colored National Emigration Association.

The Liberian government takes charge of all persons landing as emigrants and looks after their comfort preparatory to their settling; but if one prefers he may secure board in the best of families at a cheap rate until settled. As the government gives each settler from fifteen to twenty-five acres of land, and allows him to choose his own plot, it takes a little time to settle. He must locate and survey his land and build his hut. All new-comers build the hut, as it is cheap and quickly built. From fifteen to fifty dollars will put up a good thatch hut which will answer all purposes for at least three years. The land cleared, coffee, ginger, sugar-cane, edoes, cassada, oranges, limes, plums, bread-fruit, pawpaws, can be planted. It takes three years for coffee to yield; five to six for oranges, limes, bread-fruit, etc. Edoes, cassadas and such bread-stuffs yield in three or four months, and ginger and sugar-cane once a year. From these two commodities an income at once is had. All of the above fruits and products are obtainable from neighbors while yours are maturing. This is the condition of the farmer. But should you go out as a professional or business man you have a wide field and little competition. Any educated person will find ready employment by individuals or the government and a remuneration in keeping with the vocation. Citizenship is the result of a deed to your land and this is obtained at your option; and citizenship means an election to any office save that of President and Vice-President. It requires a residence of five years to be elected to one of these offices. Attorney Wright, Professor Stevens, Rev. Frazier and others filled national positions before they had been citizens five years. The government needs strong men to assist in running the Republic, and such, if loyal, are always welcomed. The merchant of Liberia receives the greatest profit of any merchant on the face of the globe--not less than one hundred per cent on the purchasing price--and a hundred and fifty per cent on the selling price. Rent is cheap, taxes low, and duties moderate, so that everything is in favor of the merchant.

The scientist finds the widest field imaginable--silver, gold, precious stones, herbs, coal, iron and such articles are as plentiful as the leaves on the trees--they never fall. All that is needed is a scientific eye to see these things.

The zoologist could make a fortune in one year catching insects and shipping them to colleges in America, England, Germany and France.

Why so many of our young people, educated and refined, will don white aprons and stand behind chairs and watch other people eat is a problem, if there is one, that needs to be solved. Many of our educated girls, when they can work on people's heads and feet, and present a card with some big word on it, as "chiropodist," which means foot-cleaner, are perfectly satisfied. All of this must be done, but it does not require a knowledge of Latin, Greek, French, German, and all the sciences to do this successfully; yet it is the highest ambition of many of our young people, while Africa invites them to higher walks.

In America cotton is the staple in many of the Southern states. The farmer plants and grows this staple to obtain clothing and the necessaries of life, and, if possible, lay by a dollar for a rainy day. In Liberia coffee holds the same relation to the farmer as cotton in America; yet it is planted like the peach tree or apple tree. It takes about five years to yield, but when it begins to yield it increases yearly, costing about five cents a pound to clean, hull and ship to market, giving a clear profit of from two to five cents on the pound, while there is no real profit in cotton growing. Liberia would yield cotton as prolifically as Arkansas or Mississippi, if cultivated. The Englishmen are turning their attention to cotton growing in West Africa.

Cassadas takes the place of the American sweet potato, but is much easier produced, as the greatest cost is the labor of planting. It produces without cultivation, and, as there is no frost in West Africa, once planted it will produce for twenty years. It is a root as is the sweet potato.

The upland rice of West Africa grows anywhere and everywhere it chances to fall upon the ground. Very little attention is given to cultivation, yet it could be made an export which would yield the farmer a most valuable income. Corn grows as prolifically in Africa as in the bottoms of Georgia and Alabama. Planting is the hardest task.

The palm tree grows as the pine in Georgia or North Carolina, and the nut which it produces is as large as, or larger than, a horse chestnut. These nuts contain an oil that answers all the purposes of bacon, lard and butter in America. The greatest task is to have a boy climb the tree and cut them down. This oil fries your fish, seasons your greens, shortens your bread and answers all the purposes of lard or butter.

There are hogs, cows, sheep and goats in West Africa, but no meat can be cured, therefore all bacon is shipped from abroad.

Rubber farms are much more profitable than turpentine farms, for the reason that it costs so much less to produce rubber and the profit is so much greater. Rubber is produced at from fifteen to twenty cents per pound and sold at from seventy-five cents to one dollar per pound. While all of these products are used on the ground, with a few exceptions, yet all of them are profitable commodities for export.

We have presented this array of facts to sustain our position that the Negro will be benefited by returning home to Africa as fast as he is self-reliant and independent. But he must be a man; boys cannot stand the hardships of pioneer life.

TOPIC XXXIII.

THE NEGRO AND EDUCATION.

BY MRS. LENA MASON.

MRS. LENA MASON.

Mrs. Lena Mason, the Evangelist, was born in Quincy, Ill., May 8th, 1864. Her parents, Relda and Vaughn Doolin, were devout Christians, and they brought up their daughter Lena, as far as they knew how, in the nurture and admonition of the Lord, so that Lena became a Christian at a very early age. She attended the Douglass High School of Hannibal, Mo. She also attended Professor Knott's School in Chicago. She married March 9th, 1883, to George Mason. Of this union six children were the result--four boys and two girls; of these only one, Bertha May, survives.

At the age of 23 Mrs. Mason entered the ministry, preaching for the first three years to white people exclusively, and later preaching to mixed congregations. She now belongs to the Colored Conference. Mrs. Mason has preached in nearly every state in the Union, and the preachers are few who can excel her in preaching. She has, since she has been preaching, been instrumental in the conversion of 1,617 souls. Her five months' work in colored and white churches in Minneapolis will never be forgotten by those who were greatly benefited by her services. Mrs. Mason possesses considerable ability as a poet, and has written several poems and songs that do not suffer by comparison with poems by the best poets. Mrs. Mason is powerful in argument and picture painting. Rev. C. L. Leonard, pastor of the Central German M. E. Church, in speaking of Mrs. Mason, says: "I desire to express my highest appreciation of Mrs. Mason's church and effective evangelical work in my church and in many others. Mrs. Mason is now making a tour of the South, and by her lectures and sermons is doing a work among the colored people that will bear good fruit in the future. One only needs to hear Mrs. Mason lecture and preach to understand how it is that one never tires listening to her."

1. Said once a noble ruler, Thomas Jefferson by name, "All men are created equal. All men are born the same." God made the Negro equal To any race above the grave, Although once made a captive And sold to man a slave.

2. Of all the crimes recorded Our histories do not tell Of a single crime more brutal, Or e'en a parallel. It was said by men of wisdom (?) "No knowledge shall they have, For if you educate a Negro You unfit him for a slave."

3. Fred Douglass' young mistress, Moved by a power divine, Determined she would let the rays Of knowledge on him shine, But her husband said, "'Twill never do, 'Twill his way to freedom pave, For if you educate a Negro You unfit him for a slave."

4. But there is no mortal being Who can the wheels of progress stay; An all-wise God intended He should see the light of day. God drew back the sable curtains That shut out wisdom's rays, He did give unto him knowledge And unfit him for a slave.

5. But God's works were not completed, For he had made decree, Since all men are born equal, Then all men shall be free. He removed the yoke of bondage, And unto him freedom gave; He did educate the Negro And unfit him for a slave.

6. When the Negro gained his freedom Of body and of soul, He caught the wheels of progress, Gave them another roll. He was held near three long centuries In slavery's dismal cave, But now he is educated And unfitted for a slave.

7. He's able to fill any place On this terrestrial ball, All the way from country teacher To the legislative hall. He has proved himself a hero, A soldier true and brave, And now he's educated And unfit to be a slave.

8. We have lawyers and we've doctors, Teachers and preachers brave, And a host of noble women, Who have safely crossed the wave. We are pressing on and upward, And for education crave, For it's written now in history, We shall never more be slaves.

TOPIC XXXIV.

A NEGRO IN IT.

BY MRS. LENA MASON.

1. In the last civil war, The white folks, they began it, But before it could close, The Negro had to be in it.

2. At the battle of San Juan hill, The rough-riders they began it; But before victory could be won The Negro had to be in it.

3. The Negro shot the Spaniard from the tree, And never did regret it; The rough-riders would have been dead to-day Had the Negro not been in it.

4. To Buffalo, McKinley went, To welcome people in it; The prayer was prayed, the speech made, The Negro, he was in it.

5. September sixth, in Music Hall, With thousands, thousands in it, McKinley fell, from the assassin's ball, And the Negro, he got in it.

6. He knocked the murderer to the floor, He struck his nose, the blood did flow; He held him fast, all nearby saw, When for the right, the Negro in it.

7. J. B. Parker is his name, He from the state of Georgia came; He worked in Buffalo, for his bread, And there he saw McKinley dead.

8. They bought his clothes for souvenirs, And may they ever tell it, That when the President was shot A brave Negro was in it.

9. He saved him from the third ball, That would have taken life with it; He held the foreigner fast and tight, The Negro sure was in it.

10. McKinley now in heaven rests, Where he will ne'er regret it; And well he knows, that in all his joys There was a Negro in it.

11. White man, stop lynching and burning This black race, trying to thin it, For if you go to heaven or hell You will find some Negroes in it.

12. Parker knocked the assassin down, And to beat him, he began it; In order to save the President's life, Yes, the Negro truly was in it.

13. You may try to shut the Negro out, The courts, they have begun it; But when we meet at the judgment bar God will tell you the Negro is in it.

14. Pay them to swear a lie in court, Both whites and blacks will do it; Truth will shine, to the end of time, And you will find the Negro in it.

TOPIC XXXV.

THE NEGRO'S ADVERSITIES HELP HIM.

BY PROF. JOSEPH D. BIBB, A. M.

PROF. JOSEPH D. BIBB, A. M.

Prof. Joseph D. Bibb comes from the city of Montgomery, Ala., of excellent parents. His early life was spent among pleasant surroundings and he received his primary education at the Swain Public School of that city. While quite young he entered Fisk University, where he was prominent because of his splendid scholarship and original ideas. Being impressed with the idea that Negroes were the natural and best teachers for the Negro youth, he left that institution and entered Livingstone College at Salisbury, N. C., at the head of which was the justly celebrated Dr. J. C. Price. Here he received the degree of A. B. in 1886.

He was not contented with his academic attainment, but completed the courses of law and theology, and has constantly applied himself to the fulfillment of his high ideal.

After graduating he spent his first year as instructor in the State Normal at Montgomery, ten years as principal of the public school, in which he received his training, and two years as professor of Hebrew and Bible history at Morris Brown College, Atlanta, Ga. Neither of these nor the minor fields of usefulness satisfied his ideal, and it was not until he entered the active ministry that he felt that satisfaction that comes with fitness. He is now laboring acceptably as a minister in the A. M. E. Church and is recognized as one of its most scholarly divines.

The world needs men who will use all of their cultivated powers to bless and to lift up their fellowmen, who will dedicate themselves to their fullest energies and their energies to their people. Such a man is the subject of our sketch.

In this hour when the sun is just beginning to climb the horizon of a new day in the life of the Negro race, there is an imperative need for close observation and serious, earnest thought. We cannot content ourselves with appearances. We cannot trust the decision reached mainly through our emotional nature. We must bring the whole personal conscious man into our meditation in order that we may see and comprehend that hand of God laid in love upon the Negro of this country.

All problems in a nation's life must be unraveled and solved by that nation. It may take advantage of foreign influences and examples, incorporate and utilize them, but the real work must be done by the nation itself. The same principle obtains in problems affecting individual life or the life of a race. To adjust the Negro in harmonious relationship to American civilization is a question that depends for solution not so much upon the nation as upon the thought and life of the race itself. The Negro seen through the refractory medium of fear and prejudice is regarded as an unhealthy member, yet it is evident that he is a vital member and cannot be removed by the surgeon's scalpel. It is necessary, therefore, that this unhealthy member should be toned up to harmony with the great organism of which he is a part.