and oppression, continue to be industrious, honest and frugal, and
pray, and God will again hitch His own all powerful steeds of hope to
his chariot of despondency and oppression, and, riding over the
mountains of man's folly, manifested in unjust rules and practices, in
defiance of His will, will draw him upon the broad eminence of joy,
gladness and hope.
TOPIC XIV.
IS THE NEGRO AS MORALLY DEPRAVED AS HE IS REPUTED TO BE?
BY PROF. B. H. PETERSON.
[Illustration: Prof. B. H. Peterson]
PROF. B. H. PETERSON.
Butler Harrison Peterson, the subject of this sketch, is a
native of the State of Florida. He was born of slave
parents, just in time to be spared the horrible experiences
of that slave system which swept over this country with such
direful results.
When the war clouds of the Civil War passed over, he was
sent to an ex-slave for private instruction. Shortly after
the public school system was introduced into the state of
Florida he entered as a regular attendant. Three very
profitable and successful sessions were spent in these
schools. Soon after entering upon the fourth term his mother
moved to another part of the state, leaving him in the care
of an aunt, who, loving money rather than education, took
him out of school and hired him to a law firm as office boy,
for $1.50 per month. This lasted for nearly two years. He
then took a position as porter in a dry goods store, and
then a clerkship in a small grocery store, owned and
controlled by a colored man, the Rev. William Bell.
During this time Mr. Peterson showed signs of a thirst for
knowledge. He had now become a member of the Baptist Church
and was actively engaged in Sunday-school work. Having
attracted the attention of a few friends, among them Mr.
John J. Montth, an opportunity soon presented itself, which
Mr. Peterson eagerly seized. This opportunity opened the
doors of Cookman Institute, Jacksonville, Fla. at which
place he remained two years. Mr. Peterson next found himself
for three years a student of the St. Augustine Normal and
Collegiate Institute, Raleigh, N. C. In 1883 Mr. Peterson
entered Lincoln University, Chester County. Pa., passing
successfully through the freshman, sophomore, junior and
senior years. He tarried yet three years longer at Lincoln,
taking the full theological course; and in 1889 returned
home to begin work. His first position was as principal of
the Oakland Graded School, Jacksonville, Fla. During the two
years spent here, he was offered the chair of "ancient
languages," Selma University, Selma, Ala., which he accepted
and held for two years to the satisfaction of the President,
Dr. C. L. Purse, D. D., and the Board of Trustees.
At this time matters over which he had no control so shaped
themselves that this very pleasant and profitable work had
to be given up. In 1893 Mr. Peterson became the first
assistant teacher in the Phelps Bell Bible Training School,
Tuskegee Normal and Industrial Institute, Tuskegee, Ala.,
and in connection with this work he is instructor in the
Normal Department of Mental and Moral Science and Primary
Mathematics. He is still here at work.
He is also a pastor of one of the churches of the town of
Tuskegee and spends a part of his vacations at the Summer
Schools of the Hampton Normal and Industrial Institute and
the University of Chicago.
In this brief sketch no reference is made to ways or means,
but only the results are announced, the rosebush, however,
has thorns as well as roses.
The conclusion reached in this discussion will depend in part upon the
viewpoint of the observation, upon the character of the judges and
upon the logic employed. In considering any subject it is always best,
fair and proper, to admit freely and fully the well known facts in the
case. The book of books, which is an infallible code of morals, says
that "there is none good, no not one." But there is none as depraved
as he could be. In either direction, progression is possible.
Unfortunately, immorality is not a stranger to any people; and that it
is to be found among the Negroes, should not excite wonder and
amazement; for it grows out of their previous condition of servitude.
The horrible system of slavery, with its direful effects, is still
felt to a greater or less degree by the American Negro. And the
ex-slaveholders, from the very nature of the case, could not make
their escape from its awful consequences. The market still has fruit
from this system.
There can be little doubt that the arrangement which places one man or
any number of men at the entire disposal and control of another,
subject to his absolute and irresponsible will and power, is a system
of things not the most favorable to moral excellence, whether of the
master or the slave. The exercise of such authority must, from the
very nature of the case, tend to foster the spirit of pride and
arrogance, to make a man overbearing and haughty in temper, quick and
irascible, impatient of restraint and contradiction. The passions of
our nature, the animal propensities, ever ready to assume the mastery,
and requiring to be kept in check with a firm hand, finding now no
barriers to their indulgence but those which are self imposed, will be
likely to break over those feeble barriers, and acquire unrestrained
course and dominion. The tendency of the system to these results in
morals, so far as the master is concerned, is inevitable. There may be
some honorable exceptions, but the tendency is ever the same. It must
and will be so while human nature is what it is. The temptation to the
abuse of power over those who cannot or dare not resist to undue
severity of punishment, where the passions of the master are
aroused, and there is no one to say, What doest thou? to the
gratification of the baser appetites in their various forms, must be
too great for ordinary and unaided human virtue. The tendency of such
a system must ever be, not to progressive self refinement and moral
culture, but to barbarism. We should expect to find in connection with
such a civil polity, a state of society, of religion and morals
somewhat peculiar--acts of violence and barbarity not infrequent, the
street affray, the duel, the murderous assault, the unrestrained
indulgence of the animal appetites. It would be quite natural and
reasonable under such a state of affairs to expect this; and such,
unless all history and experience be false, we find the world over, to
be the general state and tendency of things wherever the system of
slavery prevails.
Nor is the effect on the morals of the slave more favorable; on the
contrary, it is even more disastrous. In proportion as the feeling of
self respect and self dependence is taken away, and a man is taught to
look upon himself as merely the tool in the hands of another, the
instrument of another's will and pleasure, without responsibility of
his own, just in that proportion the foundation of moral character is
undermined. Nothing can be more demoralizing in its effect upon the
character. Strip a man of all that constitutes manhood; of all self
reliance and self respect; of all the rights which nature has
conferred upon him, and all the faculties with which God has endowed
him; take away from him all control and disposal of himself, all
ownership of himself and all that can stimulate to activity, and
incite to noble attainment and excellence, is gone at once. He sinks
down to the level of the brute. What inducement is there for him to
hope or strive for anything further or better than his present lot,
and enjoyment which the moment may bring with it? He becomes as a
matter of course improvident and reckless, content with the
gratification, so far as may be, of his merely animal appetites;
indolent, for why should he be otherwise?
Deceptive and dishonest, for what motive has he to be honest? He is
governed only by fear of the lash, with little thought of anything
future, with little knowledge of that hereafter whence are derived the
most powerful motives to present virtue. His mind is shrouded in
ignorance, his moral nature almost wholly uncultivated, his condition
is little above that of the beast with whom he toils, and with whom he
perishes. As in the case of the master, so in the case of the slave;
some will rise above the influence that surround and drag them down,
and, in spite of all these depressing and demoralizing influences,
will maintain their integrity. But such is not the rule, such is not
the tendency of the system. No one who has either reflected on the
matter or observed the actual working of the system can honestly
suppose that it is. It is a notorious fact that, as a general rule,
wherever this system exists, the slave is indolent, deceptive,
dishonest, improvident, not to be trusted away from the eyes of honest
people.
Such a system having a growth of two hundred and fifty years, would it
be reasonable to expect that thirty-five years could eradicate
entirely the work done during the two hundred and fifty years? While
this is all true, can any one with so many facts and figures all about
him, entertain a doubt as to the Negro's progress along all lines of
human activity and toil? The Negro has either advanced, morally and
religiously, or the proud Anglo-Saxon's standard of morals and
religion is a hopeless failure. Considering the depths from which he
came, the fact that he has come at all, or any part of the way, shows
at least some progress.
A journey through this country, especially the South, the home of the
Negroes, and an inspection of the homes and surroundings, and coming
into near contact with them, will serve to change a great many
baseless and unfair criticisms found afloat among a certain class of
people, of whom Mr. Wm. Hannibal Thomas' book, entitled "The American
Negro," is the mouthpiece. One room log huts, dirty floor, the home of
the Negro, for large families during the period when slavery existed,
are giving away to neat little cottages, sometimes two-story
buildings, with rooms, furniture and surroundings sufficient to make
each member of the family comfortable, and secluded enough to avoid
the temptation to immoral conduct. And these homes, together with
lands attached, in great many cases are owned by the colored people
whose morals are called in question. Some of the most fashionable
weddings of the day are celebrated among the Negroes. Births out of
wedlock, the plurality of wives and divorced cases, have decreased
among the Negroes 65 per cent. Womanhood, virtue and honor are
defended at any cost, at the proper time and place.
The Negro got the idea imbedded in him during his servitude that
religion and morality, like the Jews and Samaritans, had no dealings
with each other. To-day this idea has lost its power and influence.
The professors of religion and leaders of the people stand first and
foremost with the people, and are expected to take the lead in all
matters of reform. The church property owned and controlled by the
Negro tells its own story. The Sermon on the Mount is taking a hold of
the Negro as never before. If I should offer an adverse criticism on
the Negro's religion, it would be that, as he understands it, he has a
surplus of religion. But he is surely grasping the idea that God is a
Spirit, and "they that worship Him must worship Him in spirit and in
truth." There are to be found among the Negroes those whose words are
as good as gold. The true significance of morality is being better
understood and practiced by the Negro. The newspaper gossip and
sophistical reasoning to the effect that some Negroes have been
apprehended for immoral conduct, and therefore all Negroes are
immoral, would astonish all creation if applied to the white race. Let
us be fair and try the Negro by the same logic that the white man is
tried by.
A very sure and hopeful sign is the fact that the Negro is ashamed of
any immoral conduct which he hears has been committed by any member of
his race. The mere desire of better things is indicative of a better
state of affairs. A straw often shows which way the wind is blowing.
It is a historical fact that any race which has been subdued and ruled
over by another race will imbibe, imitate and copy after the dominant
race, and especially is this true if the conquered race live in and
among the conquering race. It follows, then, that if the Negro is
wholly immoral, his white neighbor needs to move a pace in the moral
world.
Other causes might have been assigned accounting for the Negro's
previous immorality, but slavery comprehends them all. But for the
sake of emphasis and showing the contrast, let us note the following:
Granting that the Negro as a mass is ignorant. Is he as ignorant as he
was? If he is, then in what light shall we regard the philanthropists
of this country North and South who have done and are doing so much
for the Negro's elevation? The public school system, so well organized
and maintained throughout this country, and patronized so largely by
the Negro youth, either means the Negro's advancement morally or a
lack of wisdom on the part of those who administer the nation's
affairs. I realize that a people could advance intellectually without
advancing morally at the same time. But such is not possible in this
country where the Bible is made the basis of our education. A mere
reference to this topic is all that is needed.
The Negro is poverty stricken, this needs no demonstration. But is he
as poor as he has been? The banks, county records and business
enterprises of the country are living witnesses to the Negro's
advancement along this line. How could a man wholly depraved come into
such relationship with a moral man and get along so well? "How can two
walk together except they be abreed," asks the faithful prophet.
The time was when the Negro could not take out a policy in a life
insurance company, because he was regarded immoral, and would soon die
out and bring the company under obligations to his estate. To-day the
Negro can hold a policy in almost any insurance company of whatever
nature it may be. This is a case where the Negro's advancement in
morals is admitted and he himself not a judge in the case. Negro
lawyers consult with white lawyers, Negro doctors consult with white
doctors, Negro teachers consult with white teachers, Negro preachers
consult with white preachers, Negro workmen of whatever kind confer
with the whites of like occupation, and, sometimes, the process is
reversed, the white mechanics go to the Negro mechanics for counsel.
In all of this, the Negro's upward march is admitted. And there is no
advancement worthy of the name of advancement that does not include
moral strength, worth and improvement.
We hail with joy the rapidly approaching time, under the sunlight of
civilization and Christianity, when the color of the skin and the
texture of the hair will not be badges of reproach, humiliation,
degradation and contempt. True merit will yet be the worth of the man,
under the wise and just government of a beneficent God and Father, who
"of one blood made all nations for to dwell upon the face of all the
earth." The poet Burns labored under no misapprehension when he wrote
the following lines:
"Is there for honest poverty
Wha hangs his head, and a' that?
The coward slave! we pass him by;
We dare be poor for a' that--
For a' that, and a' that,
Our toils obscure, and a' that!
The rank is but the guinea's stamp--
The man's the gowd for a' that.
"What, though on hamely fare we dine,
Wear hodden pray, and a' that?
Gie fools their silks, and knaves their wine;
A man's a man for a' that--
For a' that, and a' that,
Their tinsel show, and a' that;
The honest man, though e'er sae poor,
Is king o' men for a' that.
"A prince can mak a belted knight,
A marquis, duke, and a' that;
But an honest man's aboon his might--
Guid faith, he maunna fa' that!
For a' that, and a' that,
Their dignities and a' that;
The pith o' sense and pride o' worth
Are higher ranks than a' that.
"Then let us pray that come it may--
As come it will, for a' that--
That sense and worth, o'er a' the earth,
May bend the gree, and a' that.
For a' that, and a' that,
Its coming yet, for a' that--
When man to man, the world o'er,
Shall brothers be for a' that!"
SECOND PAPER
IS THE NEGRO AS MORALLY DEPRAVED AS HE IS REPUTED TO BE?
BY PROF. A. U. FRIERSON.
[Illustration: Prof. A. U. Frierson]
AUGUSTUS ULYSSES FRIERSON, D. D.
Mr. A. U. Frierson was born in the State of South Carolina a
few years before the Civil War. His parents were slaves,
and, of course, were uneducated. After some preparation in
the public schools, he entered Biddle University, from which
he graduated with honor in 1885. The same year he entered
the theological department of the same university,
graduating therefrom in 1888.
The Summer of 1885 was spent as teacher and preacher to the
ex-slaves of the Choctaw Indians, Indian Territory. He
worked under the Freedman's Board of the Presbyterian
Church. For several years he acted as pastor of different
Presbyterian churches in North and South Carolina.
In 1891 he was called to the chair of Greek language and
literature at Biddle University, which position he holds at
this writing.
In 1893, his alma mater conferred upon him the degree of D.
D.
A question so pertinent, so comprehensive, so thoroughly charged with
what must give rank and standing to a people in the eyes of the world,
ought not to be superficially considered, nor lightly and rashly
answered. On the surface it would seem to involve a simple yes or no.
But slight reflection reveals the fact that the yes or no fails to
satisfy the conditions. That the answer to this question has long
since been removed from the realm of the simple negative and
affirmative, becomes very evident from what has been, and is still
being, said _pro_ and _con_.
The moral status of the Negro of the United States has long since
given rise to a debated question. This debate waxes hotter and hotter,
and the lines are more closely drawn as the years go by. For it is
impossible to think of the future of the Negro apart from his moral
status. His future will be bright, gloomy, or blighted, in proportion
as he is able or not able to set to his account true moral worth. I
speak of the Negro by limitations as I feel that only the American
Negro, and that, too, of the United States, can be contemplated by the
query under consideration; hence by the discussion.
That my answer will be in line of an _emphatic_ negative will appear
from what follows. I know full well the tremendous task I have set
myself by this position. In doing this, I must take up the defensive
as well as offensive alike against a large per cent of people, outside
of the Negro race, who set themselves up as an authority on all
questions affecting the Negro, and, mark you, from their decision
there is no appeal; as also against the _know-alls_ within the ranks
of the race. But I am not deterred by this, since I feel that I owe it
to the friends of the race; to those of the race who honestly strive
to do what is right, and to myself, to utter no uncertain sound in
responding to this important question.
For the encouragement of a weak and struggling people and their
friends, for the better enlightenment of mankind in general, touching
the moral status of the Negro, I place in evidence and offer in
support of my negative the following considerations:
First: As far as my knowledge goes, the sum total of the
considerations and discussions tending to show and set forth the moral
turpitude of the Negro, leave out, if they do not ignore wholly, a
most vital element. Any conclusion, therefore, reached, must eliminate
the same, and in the degree that this element is important, the
conclusion will be inconclusive and defective.
I contend, in the outset, that any just and charitable answer to this
question must take into account the fact that the Negro is not unlike
the other children of Adam, in that he is possessed of an inherent
immoral tendency. Yet how many, speaking to this subject, reckon from
this point? I think all sane people, at least, are agreed that since
the fall, conformity to the moral standard, as set up by our Creator,
is _relative_ and not _absolute_. I think it would be a very light
task to prove this assertion true, on the best authority known to
man--the Bible. A single instance will suffice to put to silence all
dissenters. David, "the man after God's own heart," gives us a life
whose complexity at once presents the elements of _passion_,
tenderness, generosity, and _fierceness_. From this life flowed a
character blackened by adultery and murder. Rather checkered, measured
by a perfect moral standard.
Grant that the Negro is a child of Adam, and I score one of the most
important points on the side of my negative. Weighed in the balance of
a perfect moral scale, "There is none good, but one, and that is God."
Second: When talking or writing on this subject, men seem to forget
also that this inherent or natural immoral tendency in the Negro has
had the impetus of the most debasing influences of a baser system of
slavery, covering a period of two and a half centuries. This is not a
defense, nor by any means an apology, for the shortcomings of the
Negro, which are too many by far, but it is a plea for fairness in
making up a verdict which is very far-reaching in its consequences.
In my humble opinion this thought is sufficient to temper, at least,
the criticisms of the most rabid and reckless assailants of Negro
morals. Let friends and foes alike think, if they can, what two
hundred and fifty years of training means in a system whose principal
tenet was that a Negro had no wish or will of his own--either morally
or otherwise--a mere thing, acting only as it is acted upon. Under
this system the next most natural thing would be and was the breaking
down and beating back of every bar to the baser passions, except when
its observance, perchance, contributed to the physical vigor and
resistance of the Negro, thus rendering him more valuable and
indispensable to his master. Add to this, if you please, the fact that
there were few, if any, formal marriages; the "shanty" system instead
of home; no responsibility in the training of boys and girls that
naturally came to the so-called homes; no safeguard thrown around the
morals of the tender years of boyhood and girlhood, but, on the other
hand, everything most favorable and conducive to the development of
bad morals. Out of this condition, unless the superior--the
master--had a very high moral sense, which was highly improbable, if
not impossible, under the existing circumstances, little could justly
be expected of the inferior--the Negro. Yet, in spite of all this, the
Negro gave the world a very few rapists of whom we hear so much
nowadays, and on whose account we are so often called upon to defend
him from the viewpoint of our question.
As regards this particular crime, I digress here to say that my faith
is small. For this reason, there was a time when the commission of it
was more opportune and easy than now. For example, during the Civil
War, when it was scarcely, if ever, heard of. I have introduced this
subject here simply to say this, that human nature is one and the same
in mankind, and the argument that natural tendencies do not assert
themselves alike in a slave and a freeman under like favorable
conditions, is open to serious objections, if not in a degree
fallacious. The pertinence of this reference will also appear when
attention is drawn to the fact that the tendency of the rate to
criminality, hence, to moral worthlessness, is more largely
hypothecated upon this than upon any other single crime. By a similar
process of reasoning it would not be difficult to show that all the
races of the world are moral reprobates. For what escape would there
be for any measured by its criminal class? I, therefore, contend,
finally, that the standard by which the Negro is measured is seriously
at fault, if not wholly wrong. Coming out of the most untoward
circumstances, with less than a half century in which to outlive and
unlearn the deadly doings of two hundred and fifty years, who can lay
claim to more or to so much as the Negro? Measure him by the depths
from which he came as well as by the heights which you would have him
attain, when taking his moral pulse.