earnest in life are laid bare to their vision and brought home to their consciousness. Two things, however, ought to be understood. One is, that the admitted degradation of the race is not characteristic of all persons of negroid ancestry; the other, that the common, indiscriminate inclusion of all persons of color in the same category is an unjust classification, which acts with great severity against a saving remnant of good men and true women. It is, therefore, a grave mistake on the part of the general public to assume that all freedmen are alike in character and conduct. The great majority, it is true, have all the defects and weaknesses attributed to them; but it is also a fact that good and true men and women are to be found among them. There are women of virtuous lives and consecrated living; mothers of integrity and daughters of chastity. There are also veracious men of tried integrity, whose lives are of honest worth, and whose moral stability is often obscured by the audacious intrusion of brazen cant. These discussions cover a wide range of thought. I have refrained, however, from indulging in any elaborate analysis of the several phases which this question assumes, since that would be foreign to the fundamental purpose, that is, to build a feasible structure over the chasm which divides the negro as he is from that which he may become. In giving publicity to these facts, I am actuated neither by prejudice, sentiment, cravenness, nor egotism, but moved simply and solely by an intense desire to awaken the negro people out of their sleep of death. I have sought to show the depth of negro degradation, the height of negro achievement, in the hope that, stripped of all glosses and shams, the race would be moved to gird itself anew with the garb of truth and righteousness. If what I have stated to be realities are untrue, they should be re-stated; if my declarations are misleading, they should be corrected. No mere denial will impeach the validity of what is here set forth, for facts must be met with facts. I shall expect, and gladly welcome, intelligent and honest criticism. Of the other sort, there will doubtless come a chorus of vapid whimperings, from those who know that race awakening means renunciation of shams and the overthrow of knavish guidance. But of what inspiration have the clerical or political negro leaders of America ever been to their racial brethren? What sane suggestions have they made, or unselfish service rendered, which would commend them to the merited approbation of mankind? I also anticipate denunciation at the hands of the white quacks and tricksters in politics, churches, and schools, who are now profiting by negro credulity, and to whom an exalting of racial ideals means dethronement, and a loss of pecuniary gain. On the other hand, this analysis of the freedman's characteristics, with its accompanying suggestions, should prove of helpful and timely assistance to the honest. and self-effacing teacher or preacher of either race. It is possible that there may be freedmen who will read this book in a mood of resentment toward the writer and with anger at its disclosures. Should there be any so unwise, they are kindly advised to re-peruse it in a spirit of calmness, and with a purpose to know the truth and all of the truth as it relates to themselves and others of their race. Furthermore, should there be any who have a disposition to controvert these conclusions, or deny that my criticisms of the freedman are warranted by existing facts, such persons should understand that it rests with them to make good whatever pretensions to the contrary they may set up. They must demonstrate beyond a reasonable doubt that the negro is a superior being to that which I have made him out to be, and one already endowed with actual and useful ability. Moreover, so long as the general average of race capacity is of an admittedly low order, the required proofs will not be furnished by bringing forward exceptional cases of individual development. On the other hand, if the facts are with me, it obviously becomes the highest duty of every man, imbued with the spirit of truth, to preach the gospel of immediate and unconditional race redemption. In no other way can wisdom and strength be acquired by the negro people. This fundamental obligation exists, nor can it be lightly evaded, even should it come to pass that the mass of the freedmen refuse to have a more abundant life, and, with deliberate intent, "stone their prophets and crucify their redeemers." Finally, as the crux of this whole issue is clearly to ascertain whether negro regeneration is possible or impossible, it should be realized that it rests chiefly with the freedman himself to determine what he may become, and, therefore, what the character of his race conditions is to be in social and civic relations. |