"The Legacy of John Brown" by W.E.B. Du Bois

   [ Ch. XIII in W.E.B. Du Bois, John Brown, 1909 ]

Sources cited in this chapter:
* Sanborn, Franklin Benjamin. The Life and Letters of John Brown, Liberator of Kansas, and Martyr of Virginia. 1885.
* Redpath, James. Public Life of Captain John Brown, with autobiography of his childhood and youth.
* United States Congressional Reports. Report of the select committee of the Senate appointed to inquire into John Brown's invasion and the seizure of the public property at Harper's Ferry. Thirty-sixth Congress, first session. Senate Reports of Committees.
Note: In the Bibliography Du Bois did not provide full citation details for his sources and used initial capital letters only for proper nouns. He did not italicize the text titles listed above.

[p. 365:]

    "Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price."

    "I, John Brown, am quite certain that the crimes of this guilty land will never be purged away but with blood. I had, as I now think vainly, flattered myself that without very much bloodshed it might be done."

    These were the last written words of John Brown, set down the day he died—the culminating of that wonderful message of his forty days in prison, which all in all made the mightiest Abolition document that America has known. Uttered in chains and solemnity, spoken in the very shadow of death, its dramatic intensity after that wild and puzzling raid, its deep earnestness as embodied in the character of the man, did more to shake the foundations of slavery than any single thing that ever happened in America. Of himself he speaks simply and with satisfaction: "I should be sixty years old were I to live to May 9, 1860. I have enjoyed much of life as it is, and have been remarkably prosperous, having early learned to regard the welfare and prosperity [p. 366:] of others as my own. I have never, since I can remember, required a great amount of sleep; so that I conclude that I have already enjoyed full an average number of working hours with those who reach their threescore years and ten. I have not yet been driven to the use of glasses, but can see to read and write quite comfortably. But more than that, I have generally enjoyed remarkably good health. I might go on to recount unnumbered and unmerited blessings, among which would be some very severe afflictions and those the most needed blessings of all. And now, when I think how easily I might be left to spoil all I have done or suffered in the cause of freedom, I hardly dare wish another voyage even if I had the opportunity." {n1 Letter to his cousin, 1859, in Sanborn, pp. 594-595.}

    After a surging, trouble-tossed voyage he is at last at peace in body and mind. He asserts that he is and has been in his right mind: "I may be very insane; and I am so, if insane at all. But if that be so, insanity is like a very pleasant dream to me. I am not in the least degree conscious of my ravings, of my fears, or of any terrible visions whatever; but fancy myself entirely composed, and that my sleep, in particular, is as sweet as that of a healthy, joyous little infant. I pray God that He will grant me a continuance of the same calm but delightful dream, until I come to know of those realities which eyes have not seen and which ears have not heard. I have scarce realized that I am in prison or in irons [p. 367:] at all. I certainly think I was never more cheerful in my life." {n1 Letter to D. R. Tilden in Sanborn, pp. 609-610.}

    To his family he hands down the legacy of his faith and works: "I beseech you all to live in habitual contentment with moderate circumstances and gains of worldly store, and earnestly to teach this to your children and children's children after you, by example as well as precept." And again: "Be sure to remember and follow my advice, and my example too, so far as it has been consistent with the holy religion of Jesus Christ, in which I remain a most firm and humble believer. Never forget the poor, nor think anything you bestow on them to be lost to you, even though they may be black as Ebedmelech, the Ethiopian eunuch, who cared for Jeremiah in the pit of the dungeon; or as black as the one to whom Philip preached Christ. Be sure to entertain strangers, for thereby some have . . .  Remember them that are in bonds as bound with them." {n2 Letters to his family, 1859, in Sanborn, pp. 579-580, 613- 615.}

    Of his own merit and desert he is modest but firm: "The great bulk of mankind estimate each other's actions and motives by the measure of success or otherwise that attends them through life. By that rule, I have been one of the worst and one of the best of men. I do not claim to have been one of the latter, and I leave it to an impartial tribunal to decide whether the world has been [p. 368:] the worse or the better for my living and dying in it." {n1 Letter to D. R. Tilden in Sanborn, pp. 609-610.}

    He has no sense of shame for his action: "I feel no consciousness of guilt in that matter, nor even mortification on account of my imprisonment and irons; I feel perfectly sure that very soon no member of my family will feel any possible disposition to blush on my account." {n2 Letter to his family, 1859, in Sanborn, pp. 579-580.}

    "I do not feel conscious of guilt in taking up arms; and had it been in behalf of the rich and powerful, the intelligent, the great (as men count greatness), or those who form enactments to suit themselves and corrupt others, or some of their friends, that I interfered, suffered, sacrificed, and fell, it would have been doing very well. But enough of this. These light afflictions, which endure for a moment, shall but work for me a far more exceeding and eternal weight of glory." {n3 Letter to a friend, 1859, in Sanborn, pp. 582-583.}

    With desperate faith he clings to his belief in the providence of an all-wise God: "Under all these terrible calamities, I feel quite cheerful in the assurance that God reigns and will overrule all for His glory and the best possible good." {n4 Letter to his family, 1859, in Sanborn, pp. 579-580.}

    True is it that the night is dark and his faith at first wavers, yet it rises ever again triumphant: "As I believe most firmly that God reigns, I cannot believe that anything I have done, suffered, or [p. 369:] may yet suffer, will be lost to the cause of God or of humanity. And before I began my work at Harper's Ferry, I felt assured that in the worst event it would certainly pay. I often expressed that belief; and I can now see no possible cause to alter my mind. I am not as yet, in the main, at all disappointed. I have been a good deal disappointed as it regards myself in not keeping up to my own plans; but I now feel entirely reconciled to that, even,—for God's plan was infinitely better, no doubt, or I should have kept to my own." {n1 Letter to H. L. Vaill, 1859, in Sanborn, pp. 589-591.}

    He is, after all, the servant and instrument of the Almighty: "If you do not believe I had a murderous intention (while I know I had not), why grieve so terribly on my account? The scaffold has but few terrors for me. God has often covered my head in the the day of battle, and granted me many times deliverances that were almost so miraculous that I can scarce realize their truth; and now, when it seems quite certain that He intends to use me in a different way, shall I not most cheerfully go?" {n2 Letter to Rev. Dr. Humphrey, 1859, in Sanborn, pp. 603-605.}

    "I have often passed under the rod of Him whom I call my Father,—and certainly no son ever needed it oftener; and yet I have enjoyed much of life, as I was enabled to discover the secret of this somewhat early. It has been in making the prosperity and happiness of others my own; so that really I have had a great deal of prosperity. I am very prosperous [p. 370:] still; and looking forward to a time when 'peace on earth and good-will to men' shall everywhere prevail, I have no murmuring thoughts or envious feelings to fret my mind. I'll praise my Maker with my breath." {n1 Letter to H. L. Vaill, 1859, in Sanborn, pp. 590-591.}

    "Success is in general the standard of all merit. I have passed my time quite cheerfully; still trusting that neither my life nor my death will prove a total loss. As regards both, however, I am liable to mistake. It affords me some satisfaction to feel conscious of having at least tried to better the condition of those who are always on the under-hill side, and am in hopes of being able to meet the consequences without a murmur. I am endeavoring to get ready for another field of action, where no defeat befalls the truly brave. That 'God reigns,' and most wisely, and controls all events, might, it would seem, reconcile those who believe it to much that appears to be very disastrous. I am one who has tried to believe that, and still keep trying." {n2 Letter to Miss Stearns, Sanborn, p. 607.}

    "I cannot remember a night so dark as to have hindered the coming day, nor a storm so furious or dreadful as to prevent the return of warm sunshine and a cloudless sky." {n3 Postscript of letter to his family, 1859, in Sanborn, pp. 585-587.}

    More and more his eyes pierce the gloom and see the vast plan for which God has used him and the glory of his sacrifice: [p. 371:]

    "'He shall begin to deliver Israel out of the hands of the Philistines.' This was said of a poor erring servant many years ago; and for many years I have felt a strong impression that God had given me powers and faculties, unworthy as I was, that He intended to use for a similar purpose. This most unmerited honor He has seen fit to bestow; and whether, like the same poor frail man to whom I allude, my death may not be of vastly more value than my life is, I think quite beyond all human foresight." {n1 Letter to Rev. Dr. Humphrey, 1859, in Sanborn, pp. 603-605.}

    "I think I feel as happy as Paul did when he lay in prison. He knew if they killed him, it would greatly advance the cause of Christ; that was the reason he rejoiced so. On that same ground 'I do rejoice, yea, and will rejoice.' Let them hang me; I forgive them, and may God forgive them, for they know not what they do. I have no regret for the transaction for which I am condemned. I went against the laws of men, it is true, but 'whether it be right to obey God or men, judge ye.'" {n2 Letter to Mr. McFarland, 1859, in Sanborn, pp. 598-599.}

    "When and in what form death may come is but of small moment. I feel just as content to die for God's eternal truth and for suffering humanity on the scaffold as in any other way; and I do not say this from disposition to 'brave it out.' No; I would readily own my wrong were I in the least convinced of it. I have now been confined over a [p. 372:] month, with a good opportunity to look the whole thing as 'fair in the face' as I am capable of doing; and I feel it most grateful that I am counted in the least possible degree worthy to suffer for the truth." {nl Letter to his younger children, 1859, in Sanborn, pp. 596-597.}

    "I can trust God with both the time and the manner of my death, believing, as I now do, that for me at this time to seal my testimony for God and humanity with my blood will do vastly more toward advancing the cause I have earnestly endeavored to promote, than all I have done in my life before." {n2 Letter to his wife and children in Sanborn, pp. 585-587.}

    "My whole life before had not afforded me one-half the opportunity to plead for the right. In this, also, I find much to reconcile me to both my present condition and my immediate prospect." {n3 Letter to D. R. Tilden in Sanborn, pp.609-610.}

    Against slavery his face is set like flint: "There are no ministers of Christ here. These ministers who profess to be Christian, and hold slaves or advocate slavery, I cannot abide them. My knees will not bend in prayer with them, while their hands are stained with the blood of souls." {n4 Letter to Mr. McFarland, 1859, in Sanborn, pp. 598-599.} He said to one Southern clergyman: "I will thank you to leave me alone; your prayers would be an abomination to God." To another he said, "I would not insult God by bowing down in prayer with any one who had the blood of the slave on his skirts." [p. 373:]

    And to a third who argued in favor of slavery as "a Christian institution," John Brown replied impatiently: "My dear sir, you know nothing about Christianity; you will have to learn its A, B, C; I find you quite ignorant of what the word Christianity means. . . . I respect you as a gentleman, of course; but it is as a heathen gentleman." {n1 Redpath, pp. 382-383.}

    To his children he wrote: "Be determined to know by experience, as soon as may be, whether Bible instruction is of divine origin or not. Be sure to owe no man anything, but to love one another. John Rogers wrote his children, 'Abhor that arrant whore of Rome.' John Brown writes to his children to abhor, with undying hatred also, that sum of all villanies,—slavery." {n2 Last letter to his family, 1859, in Sanborn, pp. 614-615.}

    And finally he rejoiced: "Men cannot imprison, or chain, or hang the soul. I go joyfully in behalf of millions that ' have no rights' that this great and glorious, this Christian republic 'is bound to respect.' Strange change in morals, political as well as Christian, since 1776." {n3 Letter to F. B. Musgrave, 1859, in Sanborn, p. 593.}

    "No formal will can be of use," he wrote on his doomsday, "when my expressed wishes are made known to my dutiful and beloved family." {n4 Report: Reports of Senate Committees, 36th Congress, 1st Session, No. 278; Testimony of Joshua R. Giddings, pp. 147-156.}

    This was the man. His family is the world. What legacy did he leave? It was soon seen that [p. 374:] his voice was a call to the great final battle with slavery.

    In the spring of 1861 the Boston Light Infantry was sent to Fort Warren in Boston harbor to drill. A quartette was formed among the soldiers to sing patriotic songs and for them was contrived the verses,

"John Brown's body lies a-mouldering in the grave,
       His soul is marching on, " etc.
This was set to the music of an old camp-meeting tune—possibly of Negro origin—called, "Say, Brother, Will You Meet Us?" The regiment learned it and first sang it publicly when it came up from Fort Warren and marched past the scene where Crispus Attucks fell. Gilmore's Band learned and played it and thus "the song of John Brown was started on its eternal way!"

    Was John Brown simply an episode, or was he an eternal truth? And if a truth, how speaks the truth to-day? John Brown loved his neighbor as himself. He could not endure therefore to see his neighbor, poor, unfortunate or oppressed. This natural sympathy was strengthened by a saturation in Hebrew religion which stressed the personal responsibility of every human soul to a just God. To this religion of equality and sympathy with misfortune, was added the strong influence of the social doctrines of the French Revolution with its emphasis on freedom and power in political [p. 375:] life. And on all this was built John Brown's own inchoate but growing belief in a more just and a more equal distribution of property. From this he concluded,—and acted on that conclusion—that all men are created free and equal, and that the cost of liberty is less than the price of repression.

    Up to the time of John Brown's death this doctrine was a growing, conquering, social thing. Since then there has come a change and many would rightly find reason for that change in the coincidence that the year in which John Brown suffered martyrdom was the year that first published the Origin of Species. Since that day tremendous scientific and economic advance has been accompanied by distinct signs of moral retrogression in social philosophy. Strong arguments have been made for the fostering of war, the utility of human degradation and disease, and the inevitable and known inferiority of certain classes and races of men. While such arguments have not stopped the efforts of the advocates of peace, the workers for social uplift and the believers in human brotherhood, they have, it must be confessed, made their voices falter and tinged their arguments with apology.

    Why is this? It is because the splendid scientific work of Darwin, Weissman, Galton and others has been widely interpreted as meaning that there is essential and inevitable inequality among men and races of men, which no philanthropy can or ought to eliminate; that civilization is a struggle for existence whereby the weaker nations and individuals [p. 376:] will gradually succumb, and the strong will inherit the earth. With this interpretation has gone the silent assumption that the white European stock represents the strong surviving peoples, and that the swarthy, yellow and black peoples are the ones rightly doomed to eventual extinction.

    One can easily see what influence such a doctrine would have on the race problem in America. It meant moral revolution in the attitude of the nation. Those that stepped into the pathway marked by men like John Brown faltered and large numbers turned back. They said: He was a good man—even great, but he has no message for us to-day—he was a "belated Covenanter," an anachronism in the age of Darwin, one who gave his life to lift not the unlifted but the unliftable. We have consequently the present reaction—a reaction which says in effect, Keep these black people in their places, and do not attempt to treat a Negro simply as a white man with a black face; to do this would mean the moral deterioration of the race and the nation—a fate against which a divine racial prejudice is successfully fighting. This is the altitude of the larger portion of our thinking people.

    It is not, however, an attitude that has brought mental rest or social peace. On the contrary, it is to-day involving a degree of moral strain and political and social anomaly that gives the wisest pause. The chief difficulty has been that the natural place in which by scientific law the black [p. 377:] race in America should stay, cannot easily be determined. To be sure, the freedmen did not, as the philanthropists of the sixties apparently expected, step in forty years from slavery to nineteenth century civilization. Neither, on the other hand, did they, as the ex-masters confidently predicted, retrograde and die. Contrary to both these views, they chose a third and apparently quite unawaited way. From the great, sluggish, almost imperceptibly moving mass, they sent off larger numbers of faithful workmen and artisans, some merchants and professional men, and even men of educational ability and discernment. They developed no world geniuses, no millionaires, no great captains of industry, no artists of the first rank; but they did in forty years get rid of the greater part of their total illiteracy, accumulate a half-billion dollars of property in small homesteads, and gain now and then respectful attention in the world's ears and eyes. It has been argued that this progress of the black man in America is due to the exceptional men among them and does not measure the ability of the mass. Such an admission is, however, fatal to the whole argument. If the doomed races of men are going to develop exceptions to the rule of inferiority, then no rule, scientific or moral, should or can proscribe the race as such.

    To meet this difficulty in racial philosophy, a step has been taken in America fraught with the gravest social consequences to the world, and threatening [p. 378:] not simply the political but the moral integrity of the nation: that step is denying in the case of black men the validity of those evidences of culture, ability, and decency which are accepted unquestionably in the case of other people; and by vague assertions, unprovable assumptions, unjust emphasis, and now and then by deliberate untruth, aiming to secure not only the continued proscription of all these people, but, by caste distinction, to shut in the faces of their rising classes many of the paths to further advance.

    When a social policy, based on a supposed scientific sanction, leads to such a moral anomaly, it is time to examine rather carefully the logical foundations of the argument. And as soon as we do this many things are clear: First, assuming the truth of the unproved dictum that there are stocks of human beings whose elimination the best welfare of the world demands, it is certainly questionable if those stocks include the majority of mankind; and it is indefensible and monstrous to pretend that we know to-day with any reasonable assurance which these stocks are. We can point to degenerate individuals and families here and there among all races, but there is not the slightest warrant for assuming that there does not lie among the Chinese and Hindus, the African Bantus and American Indians as lofty possibilities of human culture as any European race has ever exhibited. It is, to be sure, puzzling to know why the Soudan [sic] should linger a thousand years in culture behind the [p. 379:] valley of the Seine, but it is no more puzzling than the fact that the valley of the Thames was miserably backward as compared with the banks of the Tiber. Climate, human contact, facilities of communication and what we call accident, have played a great part in the rise of culture among nations: to ignore these and assert dogmatically that the present distribution of culture is a fair index of the distribution of human ability and desert, it to make an assertion for which there is not the slightest scientific warrant.

    What the age of Darwin has done is to add to the eighteenth century idea of individual worth the complementary idea of physical immortality. And this, far from annulling or contracting the idea of human freedom, rather emphasizes its necessity and eternal possiblity—the boundlessness and endlessness of human achievement. Freedom has come to mean not individual caprice or aberration, but social self-realization in an endless chain of selves; and freedom for such development is not the denial but the central assertion of the evolutionary theory. So, too, the doctrine of human equality passes through the fire of scientific inquiry, not obliterated but transfigured: not equality of present attainment but equality of opportunity, for unbounded future attainment is the rightful demand of mankind.

    What now does the present hegemony of the white races threaten? It threatens by means of brute force a survival of some of the worst stocks of [p. 380:] mankind. It attempts to people the best parts of the earth and put in absolute authority over the rest, not usually (and indeed not mainly) the culture of Europe but its greed and degradation—not only some representatives of the best stocks of the West End of London, upper New York and the Champs Elysées, but also, in as large if not larger numbers, the worst stocks of Whitechapel, the East Side and Montmartre; and it essays to make the slums of white society in all cases and under all circumstances the superior of any colored group, no matter what its ability or culture. To be sure, this outrageous program of wholesale human degeneration is not outspoken yet, save in the backward civilizations of the Southern United States, South Africa and Australia. But its enunciation is listened to with respect and tolerance in England, Germany, and the Northern states by those very persons who accuse philanthropy with seeking to degrade holy white blood by an infiltration of colored strains. And the average citizen is voting ships and guns to carry this program.

    This movement gathered force and strength during the latter half of the nineteenth century and reached its culmination when France, Germany, England and Russia began partition of China and the East. With the sudden self-assertion of Japan, its wildest dreams collapsed, but it is still to-day a living, virile, potent force and motive, the most subtle and dangerous enemy of world peace and the dream of human brotherhood. It [p. 381:] has a whole vocabulary of its own: the strong races, superior peoples, race preservation, the struggle for survival and a variety of terms meaning the right of the white men of any kind to beat blacks into submission, make them surrender their wealth and the use of their women and submit to dictation without murmur, for the sake of being swept off the fairest portions of the earth or held there in perpetual serfdom or guardianship. Ignoring the fact that the era of physical struggle for survival has passed away among human beings, and that there is plenty of room accessible on earth for all, this theory makes the possession of Krupp guns the main criterion of mental stamina and moral fitness.

    Even armed with this morality of the club, and every advantage of modern culture, the white races have been unable to possess the earth. Many signs of degeneracy have appeared among them: their birth-rate is falling, their average ability is not increasing, their physical stamina is impaired, and their social condition is not reassuring. Lacking the physical ability to take possession of the world, they are to-day fencing in America, Australia, and South Africa and declaring that no dark race shall occupy or develop the land which they themselves are unable to use. And all this on the plea that their stock is threatened with deterioration from without, when in reality its most dangerous threat is deterioration from within.

    We are, in fact, to-day repeating in our intercourse [p. 382:] between races all the former evils of class distinction within the nation: personal hatred and abuse, mutual injustice, unequal taxation and rigid caste. Individual nations outgrew these fatal things by breaking down the horizontal barriers between classes. We are bringing them back by seeking to erect vertical barriers between races. Men were told that abolition of compulsory class distinction meant leveling down, degradation, disappearance of culture and genius and the triumph of the mob. As a matter of fact, it has been the salvation of European civilization. Some deterioration and leveling there was but it was more than balanced by the discovery of new reservoirs of ability and strength. So to-day we are told that free racial contact—or "social equality" as Southern patois has it—means contamination of blood and lowering of ability and culture. It need mean nothing of the sort. Abolition of class distinction did not mean universal intermarriage of stocks, but rather the survival of the fittest by peaceful, personal and social selection—a selection all the more effective because free democracy and equality of opportunity allow the best to rise to their rightful place. The same is true in racial contact. Vertical race distinctions are even more emphatic hindrances to human evolution than horizontal class distinctions, and their tearing away involves fewer chances of degradation and greater opportunities of human betterment than in case of class lines. On the other hand, persistence in racial distinction spells [p. 383:] disaster sooner or later. The earth is growing smaller and more accessible. Race contact will become in the future increasingly inevitable not only in America, Asia, and Africa but even in Europe. The color line will mean not simply a return to the absurdities of class as exhibited in the sixteenth and seventeenth centuries, but even to the caste of ancient days. This, however, the Japanese, the Chinese, the East Indians and the Negroes are going to resent in just such proportion as they gain the power; and they are gaining the power, and they cannot be kept from gaining more power. The price of repression will then be hypocrisy and slavery and blood.

    This is the situation to-day. Has John Brown no message—no legacy, then, to the twentieth century? He has and it is this great word: the cost of liberty is less than the price of repression. The price of repressing the world's darker races is shown in a moral retrogression and an economic waste unparalelled [sic] since the age of the African slave-trade. What would be the cost of liberty? what would be the cost of giving the great stocks of mankind every reasonable help and incentive to self-development—opening the avenues of opportunity freely, spreading knowledge, suppressing war and cheating, and treating men and women as equals the world over whenever and wherever they attain equality? It would cost something. It would cost something in pride and prejudice, for eventually many a white man would be blacking black men's boots; but this [p. 384:] cost we may ignore—its greatest cost would be the new problems of racial intercourse and intermarriage which would come to the front. Freedom and equal opportunity in this respect would inevitably bring some intermarriage of whites and yellows and browns and blacks. This might be a good thing and it might not be. We do not know. Our belief on the matter may be strong and even frantic, but it has no adequate scientific foundation. If such marriages are proven inadvisable, how could they be stopped? Easily. We associate with cats and cows, but we do not fear intermarriage with them, even though they be given all freedom of development. So, too, intelligent human beings can be trained to breed intelligently without the degradation of such of their fellows as they may not wish to breed with. In the Southern United States, on the contrary, it is assumed that unwise marriages can be stopped only by the degradation of the blacks—the classing of all darker women with prostitutes, the loading of a whole race with every badge of public isolation, degradation and contempt, and by burning offenders at the stake. Is this civilization? No. The civilized method of preventing ill-advised marriage lies in the training of mankind in the ethics of sex and child-bearing. We cannot ensure the survival of the best blood by the public murder and degradation of unworthy suitors, but we can substitute a civilized human selection of husbands and wives which shall ensure the survival of the fittest. Not the methods of the jungle, not even [p. 385:] the careless choices of the drawing-room, but the thoughtful selection of the schools and laboratory is the ideal of future marriage. This will cost something in ingenuity, self-control and toleration, but it will cost less than forcible repression.

    Not only is the cost of repression to-day large—it is a continually increasing cost: the procuring of coolie labor, the ruling of India, the exploitation of Africa, the problem of the unemployed, and the curbing of the corporations, are a tremendous drain on modern society with no near end in sight. The cost is not merely in wealth but in social progress and spiritual strength, and it tends ever to explosion, murder, and war. All these things but increase the difficulty of beginning a régime of freedom in human growth and development—they raise the cost of liberty. Not only that but the very explosions, like the Russo-Japanese War, which bring partial freedom, tend in the complacent current philosophy to prove the wisdom of repression. "Blood will tell," men say. "The fit will survive; stop up the tea-kettle and eventually the steam will burst the iron," and therefore only the steam that bursts is worth the generating; only organized murder proves the fitness of a people for liberty. This is a fearful and dangerous doctrine. It encourages wrong leadership and perverted ideals at the very time when loftiest and most unselfish striving is called for—as witness Japan after her emancipation, or America after the Civil War. Conversely, it leads the shallow and unthinking to brand as demagogue and radical every group [p. 386:] leader who in the day of slavery and struggle cries out for freedom.

    For such reasons it is that the memory of John Brown stands to-day as a mighty warning to his country. He saw, he felt in his soul the wrong and danger of that most daring and insolent system of human repression known as American slavery. He knew that in 1700 it would have cost something to overthrow slavery and establish liberty; and that by reason of cowardice and blindness the cost in 1800 was vastly larger but still not unpayable. He felt that by 1900 no human hand could pluck the vampire from the body of the land without doing the nation to death. He said, in 1859, "Now is the accepted time." Now is the day to strike for a free nation. It will cost something—even blood and suffering, but it will not cost as much as waiting. And he was right. Repression bred repression—serfdom bred slavery, until in 1861 the South was farther from freedom than in 1800.

    The edict of 1863 was the first step in emancipation and and its cost in blodd and treasure was staggering. But that was not all—it was only a first step. There were other bills to pay of material reconstruction, social regeneration, mental training and moral uplift. These the nation started to meet in the Fifteenth Amendment, the Freedman's Bureau, the crusade of school-teachers and the Civil Rights Bill. But the effort was great and the determination of the South to pay no single cent or deed for past error save by force, led in the revolution of [p. 387:] 1876 to the triumph of reaction. Reaction meant and means a policy of state, society and individual, whereby no American of Negro blood shall ever come into the full freedom of modern culture. In the carrying out of this program by certain groups and sections, no pains have been spared—no expenditure of money, ingenuity, physical or moral strength. The building of barriers around these black men has been pushed with an energy so desperate and unflagging that it has seriously checked the great outpouring of benevolence and sympathy that greeted the freedman in 1863. It has come so swathed and gowned in graciousness as to disarm philanthropy and chill enthusiasm. It has used double-tongued argument with deadly effect. Has the Negro advanced? Beware his further strides. Has the Negro retrograded? It is his fate, why seek to help him? Thus has the spirit of repression gained attention, complacent acquiescence, and even coöperation. To be sure, there still stand staunch souls who cannot yet believe the doctrine of human repression, and who pour out their wealth for Negro training and freedom in the face of the common cry. But the majority of Americans seem to have forgotten the foundation principles of their government and the recklessly destructive effect of the blows meant to bind and tether their fellows. We have come to see a day here in America when one citizen can deprive another of his vote at his discretion; can restrict the education of his neighbors' children as he sees fit; can with impunity load his neighbor [p. 388:] with public insult on the king's highway; can deprive him of his property without due process of law; can deny him the right of trial by his peers, or of any trial whatsoever if he can get a large enough group of men to join him; can refuse to protect or safeguard the integrity of his family of some men whom he dislikes; finally, can not only close the door of opportunity in commercial and social lines in a fully competent neighbor's face, but can actually count on the national and state governments to help and make effective this discrimination.

    Such a state of affairs is not simply disgraceful; it is deeply and increasingly dangerous. Not only does the whole nation feel already the loosening of joints which these vicious blows on human liberty have caused—lynching, lawlessness, lying and stealing, bribery and divorce—but it can look for darker deeds to come.

    And this not merely because of the positive harm of this upbuilding of barriers, but above all because within these bursting barriers are men—human forces which no human hand can hold. It is human force and aspiration and endeavor which are moving there amid the creaking of timbers and writhing of souls. It is human force that has already done in a generation the work of many centuries. It has saved over a half-billion dollars in property, bought and paid for landed estate half the size of all England, and put homes thereon as good and as pure as the homes of any corresponding [p. 389:] economic class the world around; it has crowded eager children through a wretched and half-furnished school system until from an illiteracy of seventy per cent., two-thirds of the living adults can read and write. These proscribed millions have 50,000 professional men, 200,000 men in trade and transportation, 275,000 artisans and mechanics, 1,250,000 servants and 2,000,000 farmers working with the nation to earn its daily bread. These farmers raise yearly on their own and hired farms over 4,000,000 bales of cotton, 25,000,000 pounds of rice, 10,000,000 bushels of potatoes, 90,000,000 pounds of tobacco and 100,000,000 bushels of corn, besides that for which they labor on the farms of others. They have given America music, inspired art and literature, made its bread, dug its ditches, fought its battles, and suffered in its misfortunes. The great mass of these men is becoming daily more thoroughly organized, more deeply self-critical, more conscious of its power. Threatened though it has been naturally, as a proletariat, with degeneration and disease, it is to-day reducing its death-rate and beginning organized rescue of its delinquents and defectives. The mass can still to-day be called ignorant, poor and but moderately efficient, but it is daily growing better trained, richer and more intelligent. And as it grows it is sensing more and more the vantage-ground which it holds as a defender of the right of the freedom of human development for black men in the midst of a centre of modern culture. [p. 390:] It sees its brother's in yellow, black and brown held physically at arms' length from civilization lest they become civilized and less liable to conquest and exploitation. It sees the world-wide effort to build an aristocracy of races and nations on a foundation of darker half-enslaved and tributary peoples. It knows that the last great battle of the West is to vindicate the right of any man of any nation, race, or color to share in the world's goods and thoughts and efforts to the extent of his effort and ability.

    Thus to-day the Negro American faces his destiny and doggedly strives to realize it. He has his tempters and temptations. There are ever those about him whispering: "You are nobody; why strive to be somebody? The odds are over-whelming against you—wealth, tradition, learning and guns. Be reasonable. Accept the dole of charity and the cant of missionaries and sink contentedly to your place as humble servants and helpers of the white world." If this has not been effective, threats have been used: "If you continue to complain, we will withdraw all aid, boycott your labor, cease to help support your schools and let you die and disappear from the land in ignorance, crime and disease." Still the black man has pushed on, has continued to protest, has refused to die out and disappear, and to-day stands as physically the most virile element in America, intellectually among the most promising, and morally the most tremendous and insistent of the social problems of the New World. Not even the silence [p. 391:] of his friends, or of those who ought to be the friends of struggling humanity, has silenced him. Not even the wealth of modern Golconda has induced him to believe that life without liberty is worth living.

    On the other side heart-searching is in order. It is not well with this land of ours: poverty is certainly not growing less, wealth is being wantonly wasted, business honesty is far too rare, family integrity is threatened, bribery is poisoning our public life, theft is honeycombing our private business, and voting is largely unintelligent. Not that these evils are unopposed. There are brave men and women striving for social betterment, for the curbing of the vicious power of wealth, for the uplift of women and the downfall of thieves. But their battle is hard, and how much harder because of the race problem—because of the calloused conscience of caste, the peonage of black labor hands, the insulting of black women, and the stealing of black votes? How far are business dishonesty and civic degradation in America the direct result of racial prejudice?

    Well do I know that many persons defend their treatment of undeveloped peoples on the highest grounds. They say, as Jefferson Davis intimated, that liberty is for the full-grown, not for children. It was during Senator Mason's inquisition after the hanging of John Brown, whereby the Southern leader hoped to entrap the Abolitionists. Joshua R. Giddings, keen, impetuous and fiery, was on the [p. 392:] rack. Senator Davis, pale, sallow and imperturbable, with all the the aristocratic poise and dignity built on the unpaid toil of two centuries of slaves said:

    "Did you, in inculcating, by popular lectures, the doctrine of a law higher than that of the social compact, make your application exclusively to Negro slaves, or did you also include minors, convicts, and lunatics, who might be restrained of their liberty by the laws of the land?"

    Mr. Giddings smiled. "Permit me," he said, " . . . with all due deference, to suggest, so that I may understand you, do you intend to inquire whether those lectures would indicate whether your slaves of the slave states had a right at all times to their liberty?"

    "I will put the question in that form if you like it," answered Davis, and then Giddings flashed:

    "My lectures, in all instances, would indicate the right of every human soul in the enjoyment of reason, while he is charged with no crime or offense, to maintain his life, his liberty, the pursuit of his own happiness; that this has reference to the enslaved of all the states as much as it had reference to our own people while enslaved by the Algerines in Africa."

    But Mr. Davis suavely pressed his point: "Then the next question is, whether the same right was asserted for minors and apprentices, being men in good reason, yet restrained of their liberty by the laws of the land." [p. 393:]

    Giddings replied: "I will answer at once that the proposition or comparison is conflicting with the dictates of truth. The minor is, from the law of nature, under the restraints of parental affection for the purposes of nurture, of education, of preparing him to secure and maintain the very rights to which I refer." {n1 Report: Reports of Senate Committees, 36th Congress, 1st Session, No. 278; Testimony of Joshua R. Giddings[,] pp. 147-156.}

    This debate is not yet closed. It was not closed by the Civil War. Men still maintain that East Indians and Africans and others ought to be under the restraint and benevolent tutelage of stronger and wiser nations for their own benefit. Well and good. Is the tutelage really benevolent? Then it is training in liberty. Is it training in slavery? Then it is not benevolent. Liberty trains for liberty. Responsibility is the first step in responsibility.

    Even the restraints imposed in the training of men and children are restraints that will in the end make greater freedom possible. Is the benevolent expansion of to-day of such a character? Is England trying to see how soon and how effectively the Indians can be trained for self-government or is she willing to exploit them just so long as they can be cajoled or quieted into submission? Is Germany trying to train her Africans to modern citizenship or to modern "work without complaint"? Is the South trying to make the Negroes responsible, self-reliant [p. 394:] freemen of a republic, or the dumb driven cattle of a great industrial machine?

    No sooner is the question put this way than the defenders of modern caste retire behind a more defensible breastwork. They say: "Yes, we exploit nations for our own advantage purposely—even at times brutally. But only in that way can the high efficiency of the modern industrial process be maintained, and in the long run it benefits the oppressed even more than the oppressor." This doctrine is as wide-spread as it is false and mischievous. It is true that the bribe of greed will artificially hasten economic development, but it does so at fearful cost, as America itself can testify. We have here a wonderful industrial machine, but a machine quickly rather than carefully built, formed of forcing rather than of growth, involving sinful and unnecessary expense. Better smaller production and more equitable distribution; better fewer miles of railway and more honor, truth, and liberty; better fewer millionaires and more contentment. So it is the world over, where force and fraud and graft have extorted rich reward from writhing millions. Moreover, it is historically unprovable that the advance of undeveloped peoples has been helped by wholesale exploitation at the hands of their richer, stronger, and more unscrupulous neighbors. This idea is a legend of the long exploded doctrine of inevitable economic harmonies in all business life. True it is that adversity and difficulties make for character, but the real and inevitable difficulties of [p. 395:] life are numerous enough for genuine development without the aid of artificial hindrances. The inherent and natural difficulties of raising a people from ignorant unmoral slavishness to self-reliant modern manhood are great enough for purposes of character-building without the aid of murder, theft, caste, and degradation. Not because of but in spite of these latter hindrances has the Negro-American pressed forward.

    This, then, is the truth: the cost of liberty is less than the price of repression, even though that cost be blood. Freedom of development and equality of opportunity is the demand of Darwinism and this calls for the abolition of hard and fast lines between races, just as it called for the breaking down of barriers between classes. Only in this way can the best in humanity be discovered and conserved, and only thus can mankind live in peace and progress. The present attempt to force all whites above all darker peoples is a sure method of human degeneration. The cost of liberty is thus a decreasing cost, while the cost of repression ever tends to increase to the danger point of war and revolution. Revolution is not a test of capacity; it is always a loss and a lowering of ideals.

    John Brown taught us that the cheapest price to pay for liberty is its cost to-day. The building of barriers against the advance of Negro-Americans hinders but in the end cannot altogether stop their progress. The excuse of benevolent tutelage cannot be urged, for that tutelage is not benevolent [p. 396:] that does not prepare for free responsible manhood. Nor can the efficiency of greed as an economic developer be proven—it may hasten development but it does so at the expense of solidity of structure, smoothness of motion, and real efficiency. Nor does selfish exploitation help the undeveloped; rather it hinders and weakens them.

    It is now full fifty years since this white-haired old man lay weltering in the blood which he spilled for broken and despised humanity. Let the nation which he loved and the South to which he spoke, reverently listen again to-day to those words, as prophetic now as then:

    "You had better—all you people of the South—prepare yourselves for a settlement of this question. It must come up for settlement sooner than you are prepared for it, and the sooner you commence that preparation, the better for you. You may dispose of me very easily—I am nearly disposed of now; but this question is still to be settled—this Negro question, I mean. The end of that is not yet."

[End of Chapter XIII]