on the Old and the New I felt glad, very glad, and yet–
After two long drinks I started on. There was the great double log house on the corner. I remembered the broken, blighted family that used to live there. The strong, hard face of the mother, with its wilderness of hair, rose before me. She had driven her husband away, and while I taught school a strange man lived there, big and jovial, and people talked. I felt sure that Ben and 'Tildy would come to naught from such a home. But this is an odd world; for Ben is a busy farmer in Smith County, "doing well, too," they say, and he had cared for little 'Tildy until last spring, when a lover married her. A hard life the lad had led, toiling for meat, and laughed at because he was homely and crooked. There was Sam Carlon, an impudent old skinflint, who had definite notions about niggers, and hired Ben a summer and would not pay him. Then the hungry boy gathered his sacks together, and in broad daylight went into Carlon's corn; and when the hard- fisted farmer set upon him, the angry boy flew at him like a beast. Doc Burke saved a murder and a lynching that day.
The story reminded me again of the Burkes, and an impatience seized me to know who won in the battle, Doc or the seventy-five acres. For it is a hard thing to make a farm out of nothing, even in fifteen years. So I hurried on, thinking of the Burkes. They used to have a certain magnificent barbarism about them that I liked. They were never vulgar, never immoral, but rather rough and primitive, with an unconventionality that spent itself in loud guffaws, slaps on the back, and naps in the corner. I hurried by the cottage of the misborn Neill boys. It was empty, and they were grown into fat, lazy farm hands. I saw the home of the Hickmans, but Albert, with his stooping shoulders, had passed from the world. Then I came to the Burkes' gate and peered through; the inclosure looked rough and untrimmed, and yet there were the same fences around the old farm save to the left, where lay twenty-five other acres. And lo! the cabin in the hollow had climbed the hill and swollen to a half-finished six-room cottage.
The Burkes held a hundred acres, but they were still in debt. Indeed, the gaunt father who toiled night and day would scarcely be happy out of debt, being so used to it. Some day he must stop, for his massive frame is showing decline. The mother wore shoes, but the lionlike physique of other days was broken. The children had grown up. Rob, the image of his father, was loud and rough with laughter. Birdie, my school baby of six, had grown to a picture of maiden beauty, tall and tawny. "Edgar is gone," said the mother, with head half bowed,–"gone to work in Nashville; he and his father couldn't agree."
Little Doc, the boy born since the time of my school, took me horseback down the creek next morning toward Farmer Dowell's. The road and the stream were battling for mastery, and the stream had the better of it. We splashed and waded, and the merry boy, perched behind me, chattered and laughed. He showed me where Simon Thompson had bought a bit of ground and a home; but his daughter Lana, a plump, brown, slow girl, was not there. She had married a man and a farm twenty miles away. We wound on down the stream till we came to a gate that I did not recognize, but the boy insisted that it was "Uncle Bird's." The farm was fat with the growing crop. In that little valley was a strange stillness as I rode up; for death and marriage had stolen youth, and left age and childhood there. We sat and talked that night, after the chores were done. Uncle Bird was grayer, and his eyes did not see so well, but he was still jovial. We talked of the acres bought,– one hundred and twenty-five,–of the new guest chamber added, of Martha's marrying. Then we talked of death: Fanny and Fred were gone; a shadow hung over the other daughter, and when it lifted she was to go to Nashville to school. At last we spoke of the neighbors, and as night fell Uncle Bird told me how, on a night like that, 'Thenie came wandering back to her home over yonder, to escape the blows of her husband. And next morning she died in the home that her little bow-legged brother, working and saving, had bought for their widowed mother.
My journey was done, and behind me lay hill and dale, and Life and Death. How shall man measure Progress there where the dark-faced Josie lies? How many heartfuls of sorrow shall balance a bushel of wheat? How hard a thing is life to the lowly, and yet how human and real! And all this life and love and strife and failure,–is it the twilight of nightfall or the flush of some faint-dawning day?
Thus sadly musing, I rode to Nashville in the Jim Crow car.
Of the Training of Black Men
From the shimmering swirl of waters where many, many thoughts ago the slave-ship first saw the square tower of Jamestown have flowed down to our day three streams of thinking: one from the larger world here and over-seas, saying, the multiplying of human wants in culture lands calls for the world-wide co-operation of men in satisfying them. Hence arises a new human unity, pulling the ends of earth nearer, and all men, black, yellow, and white. The larger humanity strives to feel in this contact of living nations and sleeping hordes a thrill of new life in the world, crying, If the contact of Life and Sleep be Death, shame on such Life. To be sure, behind this thought lurks the afterthought of force and dominion,–the making of brown men to delve when the temptation of beads and red calico cloys.
The second thought streaming from the death-ship and the curving river is the thought of the older South: the sincere and passionate belief that somewhere between men and cattle God created a tertium quid, and called it a Negro,–a clownish, simple creature, at times even lovable within its limitations, but straitly foreordained to walk within the Veil. To be sure, behind the thought lurks the afterthought,–some of them with favoring chance might become men, but in sheer self-defense we dare not let them, and build about them walls so high, and hang between them and the light a veil so thick, that they shall not even think of breaking through.
And last of all there trickles down that third and darker thought, the thought of the things themselves, the confused half-conscious mutter of men who are black and whitened, crying Liberty, Freedom, Opportunity–vouchsafe to us, O boastful World, the chance of living men! To be sure, behind the thought lurks the afterthought: suppose, after all, the World is right and we are less than men? Suppose this mad impulse within is all wrong, some mock mirage from the untrue?
So here we stand among thoughts of human unity, even through conquest and slavery; the inferiority of black men, even if forced by fraud; a shriek in the night for the freedom of men who themselves are not yet sure of their right to demand it. This is the tangle of thought and afterthought wherein we are called to solve the problem of training men for life.
Behind all its curiousness, so attractive alike to sage and dilettante, lie its dim dangers, throwing across us shadows at once grotesque and awful. Plain it is to us that what the world seeks through desert and wild we have within our threshold;–a stalwart laboring force, suited to the semi-tropics; if, deaf to the voice of the Zeitgeist, we refuse to use and develop these men, we risk poverty and loss. If, on the other hand, seized by the brutal afterthought, we debauch the race thus caught in our talons, selfishly sucking their blood and brains in the future as in the past, what shall save us from national decadence? Only that saner selfishness which, Education teaches men, can find the rights of all in the whirl of work.
Again, we may decry the color prejudice of the South, yet it remains a heavy fact. Such curious kinks of the human mind exist and must be reckoned with soberly. They cannot be laughed away, nor always successfully stormed at, nor easily abolished by act of legislature. And yet they cannot be encouraged by being let alone. They must be recognized as facts, but unpleasant facts; things that stand in the way of civilization and religion and common decency. They can be met in but one way: by the breadth and broadening of human reason, by catholicity of taste and culture. And so, too, the native ambition and aspiration of men, even though they be black, backward, and ungraceful, must not lightly be dealt with. To stimulate wildly weak and untrained minds is to play with mighty fires; to flout their striving idly is to welcome a harvest of brutish crime and shameless lethargy in our very laps. The guiding of thought and the deft coordination of deed is at once the path of honor and humanity.
And so, in this great question of reconciling three vast and partially contradictory streams of thought, the one panacea of Education leaps to the lips of all; such human training as will best use the labor of all men without enslaving or brutalizing; such training as will