The Autobiography of an Ex-Colored Man

Among the first of my fellow-passengers of whom I took any particular notice was a tall, broad-shouldered, almost gigantic, colored man.  His dark-brown face was clean-shaven; he was well-dressed and bore a decidedly distinguished air.  In fact, if he was not handsome, he at least compelled admiration for his fine physical proportions.  He attracted general attention as he strode the deck in a sort of majestic loneliness.  I became curious to know who he was and determined to strike up an acquaintance with him at the first opportune moment.  The chance came a day or two later.  He was sitting in the smoking-room, with a cigar, which had gone out, in his mouth, reading a novel.  I sat down beside him and, offering him a fresh cigar, said:  “You don’t mind my telling you something unpleasant, do you?” He looked at me with a smile, accepted the proffered cigar, and replied in a voice which comported perfectly with his size and appearance:  “I think my curiosity overcomes any objections I might have.”  “Well,” I said, “have you noticed that the man who sat at your right in the saloon during the first meal has not sat there since?” He frowned slightly without answering my question.  “Well,” I continued, “he asked the steward to remove him; and not only that, he attempted to persuade a number of the passengers to protest against your presence in the dining-saloon.”  The big man at my side took a long draw from his cigar, threw his head back, and slowly blew a great cloud of smoke toward the ceiling.  Then turning to me he said:  “Do you know, I don’t object to anyone’s having prejudices so long as those prejudices don’t interfere with my personal liberty.  Now, the man you are speaking of had a perfect right to change his seat if I in any way interfered with his appetite or his digestion.  I should have no reason to complain if he removed to the farthest corner of the saloon, or even if he got off the ship; but when his prejudice attempts to move me one foot, one inch, out of the place where I am comfortably located, then I object.”  On the word “object” he brought his great fist down on the table in front of us with such a crash that everyone in the room turned to look.  We both covered up the slight embarrassment with a laugh and strolled out on the deck.

We walked the deck for an hour or more, discussing different phases of the Negro question.  In referring to the race I used the personal pronoun “we”; my companion made no comment about it, nor evinced any surprise, except to raise his eyebrows slightly the first time he caught the significance of the word.  He was the broadest-minded colored man I have ever talked with on the Negro question.  He even went so far as to sympathize with and offer excuses for some white Southern points of view.  I asked him what were his main reasons for being so hopeful.  He replied:  “In spite of all that is written, said, and done, this great, big, incontrovertible fact stands out—­the Negro is progressing, and that disproves all the arguments in the world that he is incapable of progress.  I was born in slavery, and at emancipation was set adrift a ragged, penniless bit of humanity.  I have seen the Negro in every grade, and I know what I am talking about.  Our detractors point to the increase of crime as evidence against us; certainly we have progressed in crime as in other things; what less could be expected?  And yet, in this respect, we are far from the point which has been reached by the more highly civilized white race.  As we continue to progress, crime among us will gradually lose much of its brutal, vulgar, I might say healthy, aspect, and become more delicate, refined, and subtle.  Then it will be less shocking and noticeable, although more dangerous to society.”  Then dropping his tone of irony, he continued with some show of eloquence:  “But, above all, when I am discouraged and disheartened, I have this to fall back on:  if there is a principle of right in the world, which finally prevails, and I believe that there is; if there is a merciful but justice-loving God in heaven, and I believe that there is, we shall win; for we have right on our side, while those who oppose us can defend themselves by nothing in the moral law, nor even by anything in the enlightened thought of the present age.”

For several days, together with other topics, we discussed the race problem, not only of the United States, but as it affected native Africans and Jews.  Finally, before we reached Boston, our conversation had grown familiar and personal.  I had told him something of my past and much about my intentions for the future.  I learned that he was a physician, a graduate of Howard University, Washington, and had done post-graduate work in Philadelphia; and this was his second trip abroad to attend professional courses.  He had practiced for some years in the city of Washington, and though he did not say so, I gathered that his practice was a lucrative one.  Before we left the ship, he had made me promise that I would stop two or three days in Washington before going on south.

We put up at a hotel in Boston for a couple of days and visited several of my new friend’s acquaintances; they were all people of education and culture and, apparently, of means.  I could not help being struck by the great difference between them and the same class of colored people in the South.  In speech and thought they were genuine Yankees.  The difference was especially noticeable in their speech.  There was none of that heavy-tongued enunciation which characterizes even the best-educated colored people of the South.  It is remarkable, after all, what an adaptable creature the Negro is.  I have seen the black West Indian gentleman in London, and he is in speech and manners a perfect Englishman.  I have seen natives of Haiti and Martinique in Paris, and they are more Frenchy than a Frenchman.  I have no doubt that the Negro would make a good Chinaman, with exception of the pigtail.

My stay in Washington, instead of being two or three days, was two or three weeks.  This was my first visit to the national capital, and I was, of course, interested in seeing the public buildings and something of the working of the government; but most of my time I spent with the doctor among his friends and acquaintances.  The social phase of life among colored people is more developed in Washington than in any other city in the country.  This is on account of the large number of individuals earning good salaries and having a reasonable amount of leisure time to draw from.  There are dozens of physicians and lawyers, scores of school teachers, and hundreds of clerks in the departments.  As to the colored department clerks, I think it fair to say that in educational equipment they average above the white clerks of the same grade; for, whereas a colored college graduate will seek such a job, the white university man goes into one of the many higher vocations which are open to him.

In a previous chapter I spoke of social life among colored people; so there is no need to take it up again here.  But there is one thing I did not mention:  among Negroes themselves there is the peculiar inconsistency of a color question.  Its existence is rarely admitted and hardly ever mentioned; it may not be too strong a statement to say that the greater portion of the race is unconscious of its influence; yet this influence, though silent, is constant.  It is evidenced most plainly in marriage selection; thus the black men generally marry women fairer than themselves; while, on the other hand, the dark women of stronger mental endowment are very often married to light-complexioned men; the effect is a tendency toward lighter complexions, especially among the more active elements in the race.  Some might claim that this is a tacit admission of colored people among themselves of their own inferiority judged by the color line.  I do not think so.  What I have termed an inconsistency is, after all, most natural; it is, in fact, a tendency in accordance with what might be called an economic necessity.  So far as racial differences go, the United States puts a greater premium on color, or, better, lack of color, than upon anything else in the world.  To paraphrase, “Have a white skin, and all things else may be added unto you.”  I have seen advertisements in newspapers for waiters, bell-boys, or elevator men, which read:  “Light-colored man wanted.”  It is this tremendous pressure which the sentiment of the country exerts that is operating on the race.  There is involved not only the question of higher opportunity, but often the question of earning a livelihood; and so I say it is not strange, but a natural tendency.  Nor is it any more a sacrifice of self-respect that a black man should give to his children every advantage he can which complexion of the skin carries than that the new or vulgar rich should purchase for their children the advantages which ancestry, aristocracy, and social position carry.  I once heard a colored man sum it up in these words:  “It’s no disgrace to be black, but it’s often very inconvenient.”

Washington shows the Negro not only at his best, but also at his worst.  As I drove around with the doctor, he commented rather harshly on those of the latter class which we saw.  He remarked:  “You see those lazy, loafing, good-for-nothing darkies; they’re not worth digging graves for; yet they are the ones who create impressions of the race for the casual observer.  It’s because they are always in evidence on the street corners, while the rest of us are hard at work, and you know a dozen loafing darkies make a bigger crowd and a worse impression in this country than fifty white men of the same class.  But they ought not to represent the race.  We are the race, and the race ought to be judged by us, not by them.  Every race and every nation should be judged by the best it has been able to produce, not by the worst.”

The recollection of my stay in Washington is a pleasure to me now.  In company with the doctor I visited Howard University, the public schools, the excellent colored hospital, with which he was in some way connected, if I remember correctly, and many comfortable and even elegant homes.  It was with some reluctance that I continued my journey south.  The doctor was very kind in giving me letters to people in Richmond and Nashville when I told him that I intended to stop in both of these cities.  In Richmond a man who was then editing a very creditable colored newspaper gave me a great deal of his time and made my stay there of three or four days very pleasant.  In Nashville I spent a whole day at Fisk University, the home of the “Jubilee Singers,” and was more than repaid for my time.  Among my letters of introduction was one to a very prosperous physician.  He drove me about the city and introduced me to a number of people.  From Nashville I went to Atlanta, where I stayed long enough to gratify an old desire to see Atlanta University again.  I then continued my journey to Macon.

During the trip from Nashville to Atlanta I went into the smoking-compartment of the car to smoke a cigar.  I was traveling in a Pullman, not because of an abundance of funds, but because through my experience with my millionaire a certain amount of comfort and luxury had become a necessity to me whenever it was obtainable.  When I entered the car, I found only a couple of men there; but in a half-hour there were half a dozen or more.  From the general conversation I learned that a fat Jewish-looking man was a cigar manufacturer, and was experimenting in growing Havana tobacco in Florida; that a slender bespectacled young man was from Ohio and a professor in some State institution in Alabama; that a white-mustached, well-dressed man was an old Union soldier who had fought through the Civil War; and that a tall, raw-boned, red-faced man, who seemed bent on leaving nobody in ignorance of the fact that he was from Texas, was a cotton planter.

In the North men may ride together for hours in a “smoker” and unless they are acquainted with each other never exchange a word; in the South men thrown together in such manner are friends in fifteen minutes.  There is always present a warm-hearted cordiality which will melt down the most frigid reserve.  It may be because Southerners are very much like Frenchmen in that they must talk; and not only must they talk, but they must express their opinions.

The talk in the car was for a while miscellaneous—­on the weather, crops, business prospects; the old Union soldier had invested capital in Atlanta, and he predicted that that city would soon be one of the greatest in the country.  Finally the conversation drifted to politics; then, as a natural sequence, turned upon the Negro question.

In the discussion of the race question the diplomacy of the Jew was something to be admired; he had the faculty of agreeing with everybody without losing his allegiance to any side.  He knew that to sanction Negro oppression would be to sanction Jewish oppression and would expose him to a shot along that line from the old soldier, who stood firmly on the ground of equal rights and opportunity to all men; long traditions and business instincts told him when in Rome to act as a Roman.  Altogether his position was a delicate one, and I gave him credit for the skill he displayed in maintaining it.  The young professor was apologetic.  He had had the same views as the G.A.R. man; but a year in the South had opened his eyes, and he had to confess that the problem could hardly be handled any better than it was being handled by the Southern whites.  To which the G.A.R. man responded somewhat rudely that he had spent ten times as many years in the South as his young friend and that he could easily understand how holding a position in a State institution in Alabama would bring about a change of views.  The professor turned very red and had very little more to say.  The Texan was fierce, eloquent, and profane in his argument, and, in a lower sense, there was a direct logic in what he said, which was convincing; it was only by taking higher ground, by dealing in what Southerners call “theories,” that he could be combated.  Occasionally some one of the several other men in the “smoker” would throw in a remark to reinforce what he said, but he really didn’t need any help; he was sufficient in himself.

In the course of a short time the controversy narrowed itself down to an argument between the old soldier and the Texan.  The latter maintained hotly that the Civil War was a criminal mistake on the part of the North and that the humiliation which the South suffered during Reconstruction could never be forgotten.  The Union man retorted just as hotly that the South was responsible for the war and that the spirit of unforgetfulness on its part was the greatest cause of present friction; that it seemed to be the one great aim of the South to convince the North that the latter made a mistake in fighting to preserve the Union and liberate the slaves.  “Can you imagine,” he went on to say, “what would have been the condition of things eventually if there had been no war, and the South had been allowed to follow its course?  Instead of one great, prosperous country with nothing before it but the conquests of peace, a score of petty republics, as in Central and South America, wasting their energies in war with each other or in revolutions.”

“Well,” replied the Texan, “anything—­no country at all—­is better than having niggers over you.  But anyhow, the war was fought and the niggers were freed; for it’s no use beating around the bush, the niggers, and not the Union, was the cause of it; and now do you believe that all the niggers on earth are worth the good white blood that was spilt?  You freed the nigger and you gave him the ballot, but you couldn’t make a citizen out of him.  He don’t know what he’s voting for, and we buy ’em like so many hogs.  You’re giving ’em education, but that only makes slick rascals out of ’em.”

“Don’t fancy for a moment,” said the Northern man, “that you have any monopoly in buying ignorant votes.  The same thing is done on a larger scale in New York and Boston, and in Chicago and San Francisco; and they are not black votes either.  As to education’s making the Negro worse, you might just as well tell me that religion does the same thing.  And, by the way, how many educated colored men do you know personally?”

The Texan admitted that he knew only one, and added that he was in the penitentiary.  “But,” he said, “do you mean to claim, ballot or no ballot, education or no education, that niggers are the equals of white men?”

“That’s not the question,” answered the other, “but if the Negro is so distinctly inferior, it is a strange thing to me that it takes such tremendous effort on the part of the white man to make him realize it, and to keep him in the same place into which inferior men naturally fall.  However, let us grant for sake of argument that the Negro is inferior in every respect to the white man; that fact only increases our moral responsibility in regard to our actions toward him.  Inequalities of numbers, wealth, and power, even of intelligence and morals, should make no difference in the essential rights of men.”

“If he’s inferior and weaker, and is shoved to the wall, that’s his own look-out,” said the Texan.  “That’s the law of nature; and he’s bound to go to the wall; for no race in the world has ever been able to stand competition with the Anglo-Saxon.  The Anglo-Saxon race has always been and always will be the masters of the world, and the niggers in the South ain’t going to change all the records of history.”

“My friend,” said the old soldier slowly, “if you have studied history, will you tell me, as confidentially between white men, what the Anglo-Saxon has ever done?”

The Texan was too much astonished by the question to venture any reply.

His opponent continued:  “Can you name a single one of the great fundamental and original intellectual achievements which have raised man in the scale of civilization that may be credited to the Anglo-Saxon?  The art of letters, of poetry, of music, of sculpture, of painting, of the drama, of architecture; the science of mathematics, of astronomy, of philosophy, of logic, of physics, of chemistry, the use of the metals, and the principles of mechanics, were all invented or discovered by darker and what we now call inferior races and nations.  We have carried many of these to their highest point of perfection, but the foundation was laid by others.  Do you know the only original contribution to civilization we can claim is what we have done in steam and electricity and in making implements of war more deadly?  And there we worked largely on principles which we did not discover.  Why, we didn’t even originate the religion we use.  We are a great race, the greatest in the world today, but we ought to remember that we are standing on a pile of past races, and enjoy our position with a little less show of arrogance.  We are simply having our turn at the game, and we were a long time getting to it.  After all, racial supremacy is merely a matter of dates in history.  The man here who belongs to what is, all in all, the greatest race the world ever produced, is almost ashamed to own it.  If the Anglo-Saxon is the source of everything good and great in the human race from the beginning, why wasn’t the German forest the birthplace of civilization, rather than the valley of the Nile?”

The Texan was somewhat disconcerted, for the argument had passed a little beyond his limits, but he swung it back to where he was sure of his ground by saying:  “All that may be true, but it hasn’t got much to do with us and the niggers here in the South.  We’ve got ’em here, and we’ve got ’em to live with, and it’s a question of white man or nigger, no middle ground.  You want us to treat niggers as equals.  Do you want to see ’em sitting around in our parlors?  Do you want to see a mulatto South?  To bring it right home to you, would you let your daughter marry a nigger?”

“No, I wouldn’t consent to my daughter’s marrying a nigger, but that doesn’t prevent my treating a black man fairly.  And I don’t see what fair treatment has to do with niggers sitting around in your parlors; they can’t come there unless they’re invited.  Out of all the white men I know, only a hundred or so have the privilege of sitting around in my parlor.  As to the mulatto South, if you Southerners have one boast that is stronger than another, it is your women; you put them on a pinnacle of purity and virtue and bow down in a chivalric worship before them; yet you talk and act as though, should you treat the Negro fairly and take the anti-inter-marriage laws off your statute books, these same women would rush into the arms of black lovers and husbands.  It’s a wonder to me that they don’t rise up and resent the insult.”

“Colonel,” said the Texan, as he reached into his handbag and brought out a large flask of whisky, “you might argue from now until hell freezes over, and you might convince me that you’re right, but you’ll never convince me that I’m wrong.  All you say sounds very good, but it’s got nothing to do with facts.  You can say what men ought to be, but they ain’t that; so there you are.  Down here in the South we’re up against facts, and we’re meeting ’em like facts.  We don’t believe the nigger is or ever will be the equal of the white man, and we ain’t going to treat him as an equal; I’ll be damned if we will.  Have a drink.”  Everybody except the professor partook of the generous Texan’s flask, and the argument closed in a general laugh and good feeling.

I went back into the main part of the car with the conversation on my mind.  Here I had before me the bald, raw, naked aspects of the race question in the South; and, in consideration of the step I was just taking, it was far from encouraging.  The sentiments of the Texan—­and he expressed the sentiments of the South—­fell upon me like a chill.  I was sick at heart.  Yet I must confess that underneath it all I felt a certain sort of admiration for the man who could not be swayed from what he held as his principles.  Contrasted with him, the young Ohio professor was indeed a pitiable character.  And all along, in spite of myself, I have been compelled to accord the same kind of admiration to the Southern white man for the manner in which he defends not only his virtues, but his vices.  He knows that, judged by a high standard, he is narrow and prejudiced, that he is guilty of unfairness, oppression, and cruelty, but this he defends as stoutly as he would his better qualities.  This same spirit obtains in a great degree among the blacks; they, too, defend their faults and failings.  This they generally do whenever white people are concerned.  And yet among themselves they are their own most merciless critics.  I have never heard the race so terribly arraigned as I have by colored speakers to strictly colored audiences.  It is the spirit of the South to defend everything belonging to it.  The North is too cosmopolitan and tolerant for such a spirit.  If you should say to an Easterner that Paris is a gayer city than New York, he would be likely to agree with you, or at least to let you have your own way; but to suggest to a South Carolinian that Boston is a nicer city to live in than Charleston would be to stir his greatest depths of argument and eloquence.

But to-day, as I think over that smoking-car argument, I can see it in a different light.  The Texan’s position does not render things so hopeless, for it indicates that the main difficulty of the race question does not lie so much in the actual condition of the blacks as it does in the mental attitude of the whites; and a mental attitude, especially one not based on truth, can be changed more easily than actual conditions.  That is to say, the burden of the question is not that the whites are struggling to save ten million despondent and moribund people from sinking into a hopeless slough of ignorance, poverty, and barbarity in their very midst, but that they are unwilling to open certain doors of opportunity and to accord certain treatment to ten million aspiring, education-and-property-acquiring people.  In a word, the difficulty of the problem is not so much due to the facts presented as to the hypothesis assumed for its solution.  In this it is similar to the problem of the solar system.  By a complex, confusing, and almost contradictory mathematical process, by the use of zigzags instead of straight lines, the earth can be proved to be the center of things celestial; but by an operation so simple that it can be comprehended by a schoolboy, its position can be verified among the other worlds which revolve about the sun, and its movements harmonized with the laws of the universe.  So, when the white race assumes as a hypothesis that it is the main object of creation and that all things else are merely subsidiary to its well-being, sophism, subterfuge, perversion of conscience, arrogance, injustice, oppression, cruelty, sacrifice of human blood, all are required to maintain the position, and its dealings with other races become indeed a problem, a problem which, if based on a hypothesis of common humanity, could be solved by the simple rules of justice.

When I reached Macon, I decided to leave my trunk and all my surplus belongings, to pack my bag, and strike out into the interior.  This I did; and by train, by mule and ox-cart, I traveled through many counties.  This was my first real experience among rural colored people, and all that I saw was interesting to me; but there was a great deal which does not require description at my hands; for log cabins and plantations and dialect-speaking “darkies” are perhaps better known in American literature than any other single picture of our national life.  Indeed, they form an ideal and exclusive literary concept of the American Negro to such an extent that it is almost impossible to get the reading public to recognize him in any other setting; so I shall endeavor to avoid giving the reader any already overworked and hackneyed descriptions.  This generally accepted literary ideal of the American Negro constitutes what is really an obstacle in the way of the thoughtful and progressive element of the race.  His character has been established as a happy-go-lucky, laughing, shuffling, banjo-picking being, and the reading public has not yet been prevailed upon to take him seriously.  His efforts to elevate himself socially are looked upon as a sort of absurd caricature of “white civilization.”  A novel dealing with colored people who lived in respectable homes and amidst a fair degree of culture and who naturally acted “just like white folks” would be taken in a comic-opera sense.  In this respect the Negro is much in the position of a great comedian who gives up the lighter roles to play tragedy.  No matter how well he may portray the deeper passions, the public is loath to give him up in his old character; they even conspire to make him a failure in serious work, in order to force him back into comedy.  In the same respect, the public is not too much to be blamed, for great comedians are far more scarce than mediocre tragedians; every amateur actor is a tragedian.  However, this very fact constitutes the opportunity of the future Negro novelist and poet to give the country something new and unknown, in depicting the life, the ambitions, the struggles, and the passions of those of their race who are striving to break the narrow limits of traditions.  A beginning has already been made in that remarkable book by Dr. Du Bois, The Souls of Black Folk.

Much, too, that I saw while on this trip, in spite of my enthusiasm, was disheartening.  Often I thought of what my millionaire had said to me, and wished myself back in Europe.  The houses in which I had to stay were generally uncomfortable, sometimes worse.  I often had to sleep in a division or compartment with several other people.  Once or twice I was not so fortunate as to find divisions; everybody slept on pallets on the floor.  Frequently I was able to lie down and contemplate the stars which were in their zenith.  The food was at times so distasteful and poorly cooked that I could not eat it.  I remember that once I lived for a week or more on buttermilk, on account of not being able to stomach the fat bacon, the rank turnip-tops, and the heavy damp mixture of meal, salt, and water which was called corn bread.  It was only my ambition to do the work which I had planned that kept me steadfast to my purpose.  Occasionally I would meet with some signs of progress and uplift in even one of these back-wood settlements—­houses built of boards, with windows, and divided into rooms; decent food, and a fair standard of living.  This condition was due to the fact that there was in the community some exceptionally capable Negro farmer whose thrift served as an example.  As I went about among these dull, simple people—­the great majority of them hard working, in their relations with the whites submissive, faithful, and often affectionate, negatively content with their lot—­and contrasted them with those of the race who had been quickened by the forces of thought, I could not but appreciate the logic of the position held by those Southern leaders who have been bold enough to proclaim against the education of the Negro.  They are consistent in their public speech with Southern sentiment and desires.  Those public men of the South who have not been daring or heedless enough to defy the ideals of twentieth-century civilization and of modern humanitarianism and philanthropy, find themselves in the embarrassing situation of preaching one thing and praying for another.  They are in the position of the fashionable woman who is compelled by the laws of polite society to say to her dearest enemy:  “How happy I am to see you!”

And yet in this respect how perplexing is Southern character; for, in opposition to the above, it may be said that the claim of the Southern whites that they love the Negro better than the Northern whites do is in a manner true.  Northern white people love the Negro in a sort of abstract way, as a race; through a sense of justice, charity, and philanthropy, they will liberally assist in his elevation.  A number of them have heroically spent their lives in this effort (and just here I wish to say that when the colored people reach the monument-building stage, they should not forget the men and women who went South after the war and founded schools for them).  Yet, generally speaking, they have no particular liking for individuals of the race.  Southern white people despise the Negro as a race, and will do nothing to aid in his elevation as such; but for certain individuals they have a strong affection, and are helpful to them in many ways.  With these individual members of the race they live on terms of the greatest intimacy; they entrust to them their children, their family treasures, and their family secrets; in trouble they often go to them for comfort and counsel; in sickness they often rely upon their care.  This affectionate relation between the Southern whites and those blacks who come into close touch with them has not been overdrawn even in fiction.

This perplexity of Southern character extends even to the intermixture of the races.  That is spoken of as though it were dreaded worse than smallpox, leprosy, or the plague.  Yet, when I was in Jacksonville, I knew several prominent families there with large colored branches, which went by the same name and were known and acknowledged as blood relatives.  And what is more, there seemed to exist between these black brothers and sisters and uncles and aunts a decidedly friendly feeling.

I said above that Southern whites would do nothing for the Negro as a race.  I know the South claims that it has spent millions for the education of the blacks, and that it has of its own free will shouldered this awful burden.  It seems to be forgetful of the fact that these millions have been taken from the public tax funds for education, and that the law of political economy which recognizes the land owner as the one who really pays the taxes is not tenable.  It would be just as reasonable for the relatively few land owners of Manhattan to complain that they had to stand the financial burden of the education of the thousands and thousands of children whose parents pay rent for tenements and flats.  Let the millions of producing and consuming Negroes be taken out of the South, and it would be quickly seen how much less of public funds there would be to appropriate for education or any other purpose.

In thus traveling about through the country I was sometimes amused on arriving at some little railroad-station town to be taken for and treated as a white man, and six hours later, when it was learned that I was stopping at the house of the colored preacher or school teacher, to note the attitude of the whole town change.  At times this led even to embarrassment.  Yet it cannot be so embarrassing for a colored man to be taken for white as for a white man to be taken for colored; and I have heard of several cases of the latter kind.

All this while I was gathering material for work, jotting down in my note-book themes and melodies, and trying to catch the spirit of the Negro in his relatively primitive state.  I began to feel the necessity of hurrying so that I might get back to some city like Nashville to begin my compositions and at the same time earn at least a living by teaching and performing before my funds gave out.  At the last settlement in which I stopped I found a mine of material.  This was due to the fact that “big meeting” was in progress.  “Big meeting” is an institution something like camp-meeting, the difference being that it is held in a permanent church, and not in a temporary structure.  All the churches of some one denomination—­of course, either Methodist or Baptist—­in a county, or, perhaps, in several adjoining counties, are closed, and the congregations unite at some centrally located church for a series of meetings lasting a week.  It is really a social as well as a religious function.  The people come in great numbers, making the trip, according to their financial status, in buggies drawn by sleek, fleet-footed mules, in ox-carts, or on foot.  It was amusing to see some of the latter class trudging down the hot and dusty road, with their shoes, which were brand-new, strung across their shoulders.  When they got near the church, they sat on the side of the road and, with many grimaces, tenderly packed their feet into those instruments of torture.  This furnished, indeed, a trying test of their religion.  The famous preachers come from near and far and take turns in warning sinners of the day of wrath.  Food, in the form of those two Southern luxuries, fried chicken and roast pork, is plentiful, and no one need go hungry.  On the opening Sunday the women are immaculate in starched stiff white dresses adorned with ribbons, either red or blue.  Even a great many of the men wear streamers of vari-colored ribbons in the buttonholes of their coats.  A few of them carefully cultivate a forelock of hair by wrapping it in twine, and on such festive occasions decorate it with a narrow ribbon streamer.  Big meetings afford a fine opportunity to the younger people to meet each other dressed in their Sunday clothes, and much rustic courting, which is as enjoyable as any other kind, is indulged in.

This big meeting which I was lucky enough to catch was particularly well attended; the extra large attendance was due principally to two attractions, a man by the name of John Brown, who was renowned as the most powerful preacher for miles around; and a wonderful leader of singing, who was known as “Singing Johnson.”  These two men were a study and a revelation to me.  They caused me to reflect upon how great an influence their types have been in the development of the Negro in America.  Both these types are now looked upon generally with condescension or contempt by the progressive element among the colored people; but it should never be forgotten that it was they who led the race from paganism and kept it steadfast to Christianity through all the long, dark years of slavery.

John Brown was a jet-black man of medium size, with a strikingly intelligent head and face, and a voice like an organ peal.  He preached each night after several lesser lights had successively held the pulpit during an hour or so.  As far as subject-matter is concerned, all of the sermons were alike:  each began with the fall of man, ran through various trials and tribulations of the Hebrew children, on to the redemption by Christ, and ended with a fervid picture of the judgment day and the fate of the damned.  But John Brown possessed magnetism and an imagination so free and daring that he was able to carry through what the other preachers would not attempt.  He knew all the arts and tricks of oratory, the modulation of the voice to almost a whisper, the pause for effect, the rise through light, rapid-fire sentences to the terrific, thundering outburst of an electrifying climax.  In addition, he had the intuition of a born theatrical manager.  Night after night this man held me fascinated.  He convinced me that, after all, eloquence consists more in the manner of saying than in what is said.  It is largely a matter of tone pictures.

The most striking example of John Brown’s magnetism and imagination was his “heavenly march”; I shall never forget how it impressed me when I heard it.  He opened his sermon in the usual way; then, proclaiming to his listeners that he was going to take them on the heavenly march, he seized the Bible under his arm and began to pace up and down the pulpit platform.  The congregation immediately began with their feet a tramp, tramp, tramp, in time with the preacher’s march in the pulpit, all the while singing in an undertone a hymn about marching to Zion.  Suddenly he cried:  “Halt!” Every foot stopped with the precision of a company of well-drilled soldiers, and the singing ceased.  The morning star had been reached.  Here the preacher described the beauties of that celestial body.  Then the march, the tramp, tramp, tramp, and the singing were again taken up.  Another “Halt!” They had reached the evening star.  And so on, past the sun and moon—­the intensity of religious emotion all the time increasing—­along the milky way, on up to the gates of heaven.  Here the halt was longer, and the preacher described at length the gates and walls of the New Jerusalem.  Then he took his hearers through the pearly gates, along the golden streets, pointing out the glories of the city, pausing occasionally to greet some patriarchal members of the church, well-known to most of his listeners in life, who had had “the tears wiped from their eyes, were clad in robes of spotless white, with crowns of gold upon their heads and harps within their hands,” and ended his march before the great white throne.  To the reader this may sound ridiculous, but listened to under the circumstances, it was highly and effectively dramatic.  I was a more or less sophisticated and non-religious man of the world, but the torrent of the preacher’s words, moving with the rhythm and glowing with the eloquence of primitive poetry, swept me along, and I, too, felt like joining in the shouts of “Amen!  Hallelujah!”

John Brown’s powers in describing the delights of heaven were no greater than those in depicting the horrors of hell.  I saw great, strapping fellows trembling and weeping like children at the “mourners’ bench.”  His warnings to sinners were truly terrible.  I shall never forget one expression that he used, which for originality and aptness could not be excelled.  In my opinion, it is more graphic and, for us, far more expressive than St. Paul’s “It is hard to kick against the pricks.”  He struck the attitude of a pugilist and thundered out:  “Young man, your arm’s too short to box with God!”

Interesting as was John Brown to me, the other man, “Singing Johnson,” was more so.  He was a small, dark-brown, one-eyed man, with a clear, strong, high-pitched voice, a leader of singing, a maker of songs, a man who could improvise at the moment lines to fit the occasion.  Not so striking a figure as John Brown, but, at “big meetings,” equally important.  It is indispensable to the success of the singing, when the congregation is a large one made up of people from different communities, to have someone with a strong voice who knows just what hymn to sing and when to sing it, who can pitch it in the right key, and who has all the leading lines committed to memory.  Sometimes it devolves upon the leader to “sing down” a long-winded or uninteresting speaker.  Committing to memory the leading lines of all the Negro spiritual songs is no easy task, for they run up into the hundreds.  But the accomplished leader must know them all, because the congregation sings only the refrains and repeats; every ear in the church is fixed upon him, and if he becomes mixed in his lines or forgets them, the responsibility falls directly on his shoulders.

For example, most of these hymns are constructed to be sung in the following manner: 

  Leader. Swing low, sweet chariot.
  Congregation. Coming for to carry me home.
  Leader. Swing low, sweet chariot.
  Congregation. Coming for to carry me home.
  Leader. I look over yonder, what do I see?
  Congregation. Coming for to carry me home.
  Leader. Two little angels coming after me.
  Congregation. Coming for to carry me home….

The solitary and plaintive voice of the leader is answered by a sound like the roll of the sea, producing a most curious effect.

In only a few of these songs do the leader and the congregation start off together.  Such a song is the well-known “Steal away to Jesus.”

The leader and the congregation begin with part-singing: 

Steal away, steal away, Steal away to Jesus; Steal away, steal away home, I ain’t got long to stay here.

Then the leader alone or the congregation in unison: 

  My Lord he calls me,
  He calls me by the thunder,
  The trumpet sounds within-a my soul.

Then all together: 

  I ain’t got long to stay here.

The leader and the congregation again take up the opening refrain; then the leader sings three more leading lines alone, and so on almost ad infinitum.  It will be seen that even here most of the work falls upon the leader, for the congregation sings the same lines over and over, while his memory and ingenuity are taxed to keep the songs going.

Generally the parts taken up by the congregation are sung in a three-part harmony, the women singing the soprano and a transposed tenor, the men with high voices singing the melody, and those with low voices a thundering bass.  In a few of these songs, however, the leading part is sung in unison by the whole congregation, down to the last line, which is harmonized.  The effect of this is intensely thrilling.  Such a hymn is “Go down, Moses.”  It stirs the heart like a trumpet call.

“Singing Johnson” was an ideal leader, and his services were in great demand.  He spent his time going about the country from one church to another.  He received his support in much the same way as the preachers—­part of a collection, food and lodging.  All of his leisure time he devoted to originating new words and melodies and new lines for old songs.  He always sang with his eyes—­or, to be more exact, his eye—­closed, indicating the tempo by swinging his head to and fro.  He was a great judge of the proper hymn to sing at a particular moment; and I noticed several times, when the preacher reached a certain climax, or expressed a certain sentiment, that Johnson broke in with a line or two of some appropriate hymn.  The speaker understood and would pause until the singing ceased.

As I listened to the singing of these songs, the wonder of their production grew upon me more and more.  How did the men who originated them manage to do it?  The sentiments are easily accounted for; they are mostly taken from the Bible; but the melodies, where did they come from?  Some of them so weirdly sweet, and others so wonderfully strong.  Take, for instance, “Go down, Moses.”  I doubt that there is a stronger theme in the whole musical literature of the world.  And so many of these songs contain more than mere melody; there is sounded in them that elusive undertone, the note in music which is not heard with the ears.  I sat often with the tears rolling down my cheeks and my heart melted within me.  Any musical person who has never heard a Negro congregation under the spell of religious fervor sing these old songs has missed one of the most thrilling emotions which the human heart may experience.  Anyone who without shedding tears can listen to Negroes sing “Nobody knows de trouble I see, Nobody knows but Jesus” must indeed have a heart of stone.

As yet, the Negroes themselves do not fully appreciate these old slave songs.  The educated classes are rather ashamed of them and prefer to sing hymns from books.  This feeling is natural; they are still too close to the conditions under which the songs were produced; but the day will come when this slave music will be the most treasured heritage of the American Negro.

At the close of the “big meeting” I left the settlement where it was being held, full of enthusiasm.  I was in that frame of mind which, in the artistic temperament, amounts to inspiration.  I was now ready and anxious to get to some place where I might settle down to work, and give expression to the ideas which were teeming in my head; but I strayed into another deviation from my path of life as I had it marked out, which led me upon an entirely different road.  Instead of going to the nearest and most convenient railroad station, I accepted the invitation of a young man who had been present the closing Sunday at the meeting to drive with him some miles farther to the town in which he taught school, and there take the train.  My conversation with this young man as we drove along through the country was extremely interesting.  He had been a student in one of the Negro colleges—­strange coincidence, in the very college, as I learned through him, in which “Shiny” was now a professor.  I was, of course, curious to hear about my boyhood friend; and had it not been vacation time, and that I was not sure that I should find him, I should have gone out of my way to pay him a visit; but I determined to write to him as soon as the school opened.  My companion talked to me about his work among the people, of his hopes and his discouragements.  He was tremendously in earnest; I might say, too much so.  In fact, it may be said that the majority of intelligent colored people are, in some degree, too much in earnest over the race question.  They assume and carry so much that their progress is at times impeded and they are unable to see things in their proper proportions.  In many instances a slight exercise of the sense of humor would save much anxiety of soul.  Anyone who marks the general tone of editorials in colored newspapers is apt to be impressed with this idea.  If the mass of Negroes took their present and future as seriously as do the most of their leaders, the race would be in no mental condition to sustain the terrible pressure which it undergoes; it would sink of its own weight.  Yet it must be acknowledged that in the making of a race overseriousness is a far lesser failing than its reverse, and even the faults resulting from it lean toward the right.

We drove into the town just before dark.  As we passed a large, unpainted church, my companion pointed it out as the place where he held his school.  I promised that I would go there with him the next morning and visit awhile.  The town was of that kind which hardly requires or deserves description; a straggling line of brick and wooden stores on one side of the railroad track and some cottages of various sizes on the other side constituted about the whole of it.  The young school teacher boarded at the best house in the place owned by a colored man.  It was painted, had glass windows, contained “store bought” furniture, an organ, and lamps with chimneys.  The owner held a job of some kind on the railroad.  After supper it was not long before everybody was sleepy.  I occupied the room with the school teacher.  In a few minutes after we got into the room he was in bed and asleep; but I took advantage of the unusual luxury of a lamp which gave light, and sat looking over my notes and jotting down some ideas which were still fresh in my mind.  Suddenly I became conscious of that sense of alarm which is always aroused by the sound of hurrying footsteps on the silence of the night.  I stopped work and looked at my watch.  It was after eleven.  I listened, straining every nerve to hear above the tumult of my quickening pulse.  I caught the murmur of voices, then the gallop of a horse, then of another and another.  Now thoroughly alarmed, I woke my companion, and together we both listened.  After a moment he put out the light and softly opened the window-blind, and we cautiously peeped out.  We saw men moving in one direction, and from the mutterings we vaguely caught the rumor that some terrible crime had been committed.  I put on my coat and hat.  My friend did all in his power to dissuade me from venturing out, but it was impossible for me to remain in the house under such tense excitement.  My nerves would not have stood it.  Perhaps what bravery I exercised in going out was due to the fact that I felt sure my identity as a colored man had not yet become known in the town.

I went out and, following the drift, reached the railroad station.  There was gathered there a crowd of men, all white, and others were steadily arriving, seemingly from all the surrounding country.  How did the news spread so quickly?  I watched these men moving under the yellow glare of the kerosene lamps about the station, stern, comparatively silent, all of them armed, some of them in boots and spurs; fierce, determined men.  I had come to know the type well, blond, tall, and lean, with ragged mustache and beard, and glittering gray eyes.  At the first suggestion of daylight they began to disperse in groups, going in several directions.  There was no extra noise or excitement, no loud talking, only swift, sharp words of command given by those who seemed to be accepted as leaders by mutual understanding.  In fact, the impression made upon me was that everything was being done in quite an orderly manner.  In spite of so many leaving, the crowd around the station continued to grow; at sunrise there were a great many women and children.  By this time I also noticed some colored people; a few seemed to be going about customary tasks; several were standing on the outskirts of the crowd; but the gathering of Negroes usually seen in such towns was missing.

Before noon they brought him in.  Two horsemen rode abreast; between them, half dragged, the poor wretch made his way through the dust.  His hands were tied behind him, and ropes around his body were fastened to the saddle horns of his double guard.  The men who at midnight had been stern and silent were now emitting that terror-instilling sound known as the “rebel yell.”  A space was quickly cleared in the crowd, and a rope placed about his neck, when from somewhere came the suggestion, “Burn him!” It ran like an electric current.  Have you ever witnessed the transformation of human beings into savage beasts?  Nothing can be more terrible.  A railroad tie was sunk into the ground, the rope was removed, and a chain brought and securely coiled around the victim and the stake.  There he stood, a man only in form and stature, every sign of degeneracy stamped upon his countenance.  His eyes were dull and vacant, indicating not a single ray of thought.  Evidently the realization of his fearful fate had robbed him of whatever reasoning power he had ever possessed.  He was too stunned and stupefied even to tremble.  Fuel was brought from everywhere, oil, the torch; the flames crouched for an instant as though to gather strength, then leaped up as high as their victim’s head.  He squirmed, he writhed, strained at his chains, then gave out cries and groans that I shall always hear.  The cries and groans were choked off by the fire and smoke; but his eyes, bulging from their sockets, rolled from side to side, appealing in vain for help.  Some of the crowd yelled and cheered, others seemed appalled at what they had done, and there were those who turned away sickened at the sight.  I was fixed to the spot where I stood, powerless to take my eyes from what I did not want to see.

It was over before I realized that time had elapsed.  Before I could make myself believe that what I saw was really happening, I was looking at a scorched post, a smoldering fire, blackened bones, charred fragments sifting down through coils of chain; and the smell of burnt flesh—­human flesh—­was in my nostrils.

I walked a short distance away and sat down in order to clear my dazed mind.  A great wave of humiliation and shame swept over me.  Shame that I belonged to a race that could be so dealt with; and shame for my country, that it, the great example of democracy to the world, should be the only civilized, if not the only state on earth, where a human being would be burned alive.  My heart turned bitter within me.  I could understand why Negroes are led to sympathize with even their worst criminals and to protect them when possible.  By all the impulses of normal human nature they can and should do nothing less.

Whenever I hear protests from the South that it should be left alone to deal with the Negro question, my thoughts go back to that scene of brutality and savagery.  I do not see how a people that can find in its conscience any excuse whatever for slowly burning to death a human being, or for tolerating such an act, can be entrusted with the salvation of a race.  Of course, there are in the South men of liberal thought who do not approve lynching, but I wonder how long they will endure the limits which are placed upon free speech.  They still cower and tremble before “Southern opinion.”  Even so late as the recent Atlanta riot those men who were brave enough to speak a word in behalf of justice and humanity felt called upon, by way of apology, to preface what they said with a glowing rhetorical tribute to the Anglo-Saxon’s superiority and to refer to the “great and impassable gulf” between the races “fixed by the Creator at the foundation of the world.”  The question of the relative qualities of the two races is still an open one.  The reference to the “great gulf” loses force in face of the fact that there are in this country perhaps three or four million people with the blood of both races in their veins; but I fail to see the pertinency of either statement subsequent to the beating and murdering of scores of innocent people in the streets of a civilized and Christian city.

The Southern whites are in many respects a great people.  Looked at from a certain point of view, they are picturesque.  If one will put oneself in a romantic frame of mind, one can admire their notions of chivalry and bravery and justice.  In this same frame of mind an intelligent man can go to the theatre and applaud the impossible hero, who with his single sword slays everybody in the play except the equally impossible heroine.  So can an ordinary peace-loving citizen sit by a comfortable fire and read with enjoyment of the bloody deeds of pirates and the fierce brutality of Vikings.  This is the way in which we gratify the old, underlying animal instincts and passions; but we should shudder with horror at the mere idea of such practices being realities in this day of enlightened and humanitarianized thought.  The Southern whites are not yet living quite in the present age; many of their general ideas hark back to a former century, some of them to the Dark Ages.  In the light of other days they are sometimes magnificent.  Today they are often cruel and ludicrous.

How long I sat with bitter thoughts running through my mind I do not know; perhaps an hour or more.  When I decided to get up and go back to the house, I found that I could hardly stand on my feet.  I was as weak as a man who had lost blood.  However, I dragged myself along, with the central idea of a general plan well fixed in my mind.  I did not find my school teacher friend at home, so I did not see him again.  I swallowed a few mouthfuls of food, packed my bag, and caught the afternoon train.

When I reached Macon, I stopped only long enough to get the main part of my luggage and to buy a ticket for New York.

All along the journey I was occupied in debating with myself the step which I had decided to take.  I argued that to forsake one’s race to better one’s condition was no less worthy an action than to forsake one’s country for the same purpose.  I finally made up my mind that I would neither disclaim the black race nor claim the white race; but that I would change my name, raise a mustache, and let the world take me for what it would; that it was not necessary for me to go about with a label of inferiority pasted across my forehead.  All the while I understood that it was not discouragement or fear or search for a larger field of action and opportunity that was driving me out of the Negro race.  I knew that it was shame, unbearable shame.  Shame at being identified with a people that could with impunity be treated worse than animals.  For certainly the law would restrain and punish the malicious burning alive of animals.

So once again I found myself gazing at the towers of New York and wondering what future that city held in store for me.