That the Negro has made mistakes goes without saying. All races as well as all individuals have made them, but--"Let the dead past bury its dead."
The great problem confronting this and future generations is and will be, how to surpa.s.s or even equal our ancestors in bringing about results that make for the upbuilding of sterling character; how with our superior advantages to make the second forty years of freedom and the entire future life proportionally worthy of honorable mention.
"Build to-day, then strong and sure, With a firm and ample base, And ascending and secure Shall to-morrow find its place.
Thus alone can we attain To those turrets, where the eye Sees the world as one vast plain, And one boundless reach of sky."
THIRD PAPER.
DID THE AMERICAN NEGRO MAKE, IN THE NINETEENTH CENTURY, ACHIEVEMENTS ALONG THE LINES OF WEALTH, MORALITY, EDUCATION, ETC., COMMENSURATE WITH HIS OPPORTUNITIES? IF SO, WHAT ACHIEVEMENTS DID HE MAKE?
BY REV. J. W. E. BOWEN, D. D.
[Ill.u.s.tration: J. W. E. Bowen, D. D.]
J. W. E. BOWEN, A. M., PH. D., D. D.
Dr. John Wesley Edward Bowen was born in New Orleans. His father, Edward Bowen, went to New Orleans from Washington, D. C. He was a free man, a boss carpenter and builder by trade, and able to read, write and cipher. He was highly esteemed, was prosperous in business, acc.u.mulated some money and lived in comfort. Dr. Bowen"s mother, Rose Bowen, he says, was the grand-daughter of an African Princess of the Jolloffer tribe, on the west coast of Africa. When he was three years old his father bought him and his mother out of slavery. When he was thirteen he went to the preparatory school of New Orleans University for colored people, established after the war by the Methodist Episcopal church.
When he was seventeen he entered the University proper, and five years later he was graduated with the degree of A. B.
At the age of seventeen he was converted in a Methodist revival meeting, and nine months later was licensed as a local preacher, and has been preaching ever since.
Soon after his graduation Dr. Bowen became Professor of Latin and Greek in the Central Tennessee College, at Nashville, in which position he remained for four years. In 1882 he resigned his professorship and entered Boston University, where he studied four years, taking the degree of B. D. in 1885; and the degree of Ph. D. in 1887 from the school of all sciences of Boston University. He also did special advanced work in Greek, Latin, Hebrew, Chaldee, Arabic and German, and in Metaphysics and Psychology.
He was the first colored man in the Methodist church to take the degree of Ph. D. and the second colored man to take the degree in any university in this country.
Soon after leaving the university, Dr. Bowen joined the New England Methodist Conference, and was appointed pastor of the Revere Street Church. While in New England he also preached acceptably in many white churches--serving one for a month, and was asked to become their pastor after this period. After serving St. John"s colored church in Newark three years, he became pastor of the Centennial Methodist Episcopal church in Baltimore, and at the same time professor of church history in the Morgan college for colored people in that city. During this pastorate he conducted a phenomenal revival in which there were 735 conversions.
Dr. Bowen next was the pastor of Asbury Methodist Episcopal church in Washington for three years, and at the same time Professor of Hebrew in Howard University for colored people in that city. He here acquired a national fame as a scholar, orator and thinker. During this pastorate he pursued the study of the Semitic languages in the school of correspondence of Dr. W. R. Harper, then at Yale University.
When he resigned his positions at Washington, he became for one year a Field Secretary of the Missionary Society of the Methodist Episcopal church, retaining his Washington residence.
Dr. Bowen was next elected Professor of Historical Theology in Gammon Theological Seminary for colored people at Atlanta, Ga., which position he still holds. In consequence of the resignation of the president, the Rev. Dr.
Thierkield, he has been for several months the chairman of the faculty, and the executive officer of the inst.i.tution.
He is also the Secretary of the Stewart Foundation for Africa, a member of the American Negro Academy, and a member of the American Historical a.s.sociation, which last society numbers among its members some of the most learned men in this and other countries. Dr. Bowen received the degree of A. M. from the University of New Orleans in 1886, and that of D. D. from Gammon Theological Seminary in 1892.
Amid all these engrossing occupations, Dr. Bowen has been a voluminous writer and an indefatigable lecturer. His publications include a volume of sermons and addresses, "Plain Talks to the Colored People of America," "Appeal to the King," "The Comparative Status of the Negro at the Close of the War and To-day," "The Struggle for Supremacy Between Church and State in the Middle Ages," and "The American and the African Negro." He has now ready for the press a volume of "University Addresses" and a volume of "Discussions in Philosophy and Theory;" also "The History of the Education of the Negro Race."
Dr. Bowen was voted for at the last General Conference for Bishop. He stood second on first ballot. His friends predict that he will be elected at the forthcoming General Conference.
Inference and conjecture are the stock methods of argument of the unintelligent or the superficially informed. Such indisposition or incapacity leads to erroneous conclusions. Nothing but an appeal to facts involving careful and painstaking labor and a wise sifting of facts, that myth and legend be eliminated, should claim the attention of thinking men. It must be confessed, however, that in any discussion that relates to the comparative status of the Negro over against his standing in slavery full and accurate data are lacking. The statistical science of to-day was unknown then, and it is next to the impossible to affirm positively the relative superiority or inferiority of present day growth over those of that day. This statement is not made to deny the truth of the immense stride of the latter times, but it is made as a reasonable off-set to those prejudicial and dogmatic declarations of the superior conditions of slavery over those of freedom. Dogmatism is the argument of the bigot.
It is not wide of the truth, to say that the claims of certain writers that the Negro has retrograded physically, morally and socially, lacks the confirmation of veritable data. It is admitted that the modern diseases of civilized life have made inroads into his hardy nature, but the universal declaration of inferiority is not proved. It is also true that in isolated cases physicians of that day noted the comparative freedom of the blacks from the maladies of ennui and baccha.n.a.lian feastings, but no half-kept record of that day is before us to justify the statement that the Negro of to-day is superior to his mighty sire of ante-bellum fame that stood between the plow handles all day and danced or shouted all night. The increase of zymotic diseases is admitted, but there has been a corresponding increase of power in many lines that will more than counteract this baleful growth.
Again, over against this admission may be placed another statement of fact, not to minify the truth already alluded to, but to ill.u.s.trate the futility of basing an entire argument upon one arm of a syllogism, viz.: the Negro"s numerical growth since freedom sung in his ears, is a clear evidence of physical vitality. This growth has kept pace with the glowing prophecies of statisticians.
Let us subdivide the subject, that the facts may be grouped in a logical order. Let us study the growth of the race under three heads: Numerical growth, material growth, moral and social growth.
Growth in numbers is growth in power of resistance, and this is basal in the life of any people. If there be not found in a people a power to resist the forces of death and to reproduce itself by the natural laws of race increase, then such a people should not be counted in the struggle of races. In other words, race fecundity contains the germs of intellectual and national existence.
At the distance of forty years from slavery, the declarations of the early extinction of the Negro, under the conditions of freedom, are comical and absurd. It was affirmed with all the authority of divine prophecy that the Negro race could not exist under any other condition than slavery, and this concern became a basis for contending for his continued enslavement.
The unvarnished facts brought to light by cold mathematicians are now before us, and a few interesting and startling discoveries are placed before us. In the next place growth in material productions and the possession of the fruits of civilized life deserve attention.
The story of the burdens and disadvantages of the Negro at the beginning of his days of freedom has not yet been committed to paper.
It will require a black writer to perform this deed. But it is within the limits of truth to affirm that history can furnish no burdens upon a race"s shoulders parallel to those upon the shoulders of the untutored black man when he was shot out of the mouth of the cannon into freedom"s arena. A Hindoo poet, of English blood, has written a beautiful poem upon the "White Man"s Burden," but it is poetry. "The Black Man"s Burden" is a burden that rests upon his heart, and, like the deepest feelings of the human heart, it cannot be reduced to cold type. Thomas Nelson Page describes the untoward beginnings of the race:
"No other people ever had more disadvantages to contend with on their issue into freedom. They were seduced, deceived, misled. Their habits of industry were destroyed, and they were fooled into believing that they could be legislated into immediate equality with a race that, without mentioning superiority of ability and education, had a thousand years" start of them. They were made to believe that their only salvation lay in aligning themselves against the other race, and following blindly the adventurers who came to lead them to a new promised land. It is no wonder that they committed great blunders and great excesses. For nearly a generation they have been pushed along the wrong road. But now, in place of political leaders, who were simply firebrands, is arising a new cla.s.s of leaders, which, with a wider horizon, a deeper sagacity and a truer patriotism, are endeavoring to establish a foundation of morality, industry and knowledge, and to build upon them a race that shall be capable of availing itself of every opportunity that the future may present, and worthy of whatever fortune it may bring."
Slavery did not teach him economy; on the contrary, it taught him profligacy, and, where he learned to economize, it was in spite of the system. His wastefulness is not yet a thing of the past, but he has made commendable advance in learning how to save. What are the facts?
In the state of Georgia alone, the Negro has dug out of the hills more than $30,000,000 of taxable property. This amount represents more than five times the entire wealth of all the Negroes of the United States, North and South, bond and free, taxable and personal, at the birth of freedom. But when we collect together the wealth of the entire race, the figures read like romance.
Some facts for reflection:
Four millions of slaves were valued at $3,500,000,000. Negroes own 87 per cent of their homes in fee simple; 89 per cent of their farms are unenc.u.mbered.
They own, Banks 3 Magazines 5 Newspapers 400
Value of Libraries $ 500,000 Drug stores 500,000 School property 20,000,000 Church property 42,000,000 160,000 farms 400,000,000 150,000 homes 350,000,000 Personal property 200,000,000
With these facts undisputed, the question, Has the Negro kept pace with his opportunities? contains its own affirmative answer. It is an incomparable achievement that the Negro should have acc.u.mulated and saved this vast amount of wealth within the short s.p.a.ce of forty years.
In the social and intellectual life the Negro has surpa.s.sed all hopes.
There can be furnished by the race a thoroughly equipped man for any chair of learning for a university. He began with the blue-back spelling book and has steadily grown in learning and power until he now occupies a respectable position in the literary world.
But the pivotal point that is determinative in this discussion, and that which is considered the conclusion of the whole matter, is the moral and social question, as well as the domestic virtues of which woman is the queen. The acc.u.mulation of property, and the achievements in the world of letters, admirable as they are in themselves, and for purposes of civilization, are secondary and valueless in the final a.n.a.lysis, if there is no corresponding moral development and social power. The evolution of the family, based upon monogamy, is one of the chief glories of Christianity over against the libertinism and polygamous practices of paganism.
Speaking of the women of our race, we cannot but speak the things which we have seen and heard. With Dr. Crummell, "In her girlhood all the delicate tenderness of her s.e.x has been rudely outraged. In the field, in the rude cabin, in the press-room and in the factory, she was thrown into the companionship of coa.r.s.e and ignorant men. No chance was given her for delicate reserve or tender modesty. From her girlhood she was the doomed victim of the grossest pa.s.sions. All the virtues of her s.e.x were utterly ignored. If the instinct of chast.i.ty a.s.serted itself, then she had to fight like a tigress for the ownership and possession of her own person, and oftentimes had to suffer pains and lacerations for her virtuous self a.s.sertion. When she reached maturity all the tender instincts of her womanhood were ruthlessly violated. At the age of marriage, always prematurely antic.i.p.ated under slavery, she was mated as the stock of the plantation were mated, not to be the companion of a loved and chosen husband, but to be the breeder of human cattle for the field or auction block."
Has this condition of affairs changed? I answer unequivocally, yea, a thousand times, yea. A negative answer would be the quintessence of ignorance. From a recent careful survey of every Southern state through nearly one hundred trusty observers, I have the testimony that the young women are pure in large numbers, and are rapidly increasing in an intense desire and determination to preserve themselves chaste and pure from the l.u.s.tful approaches of the sinner, and that the number of legally and lovingly married families, purely preserved in the domestic and social virtues among husbands and wives, sons and daughters, is so far beyond the days of slavery that a comparison would minify the difference.
The marvel is, that the Negro has sufficient moral vitality left to cut his way through the whirlpool of licentiousness to the solid rock of Christian character. From the harem life of promiscuous and unnameable sins of slavery, some of which were the natural and fatal growth of pagan vices, others the fruit of prost.i.tution, to the making of one clean, beautiful, n.o.ble and divine family and home, covers a period of intense, moral, spiritual and intellectual development, more significant than the geologic transformation of ages. Be it known that this one family can be duplicated by a hundred thousand and more.
The moral and social darkness has not been increased either in quality or intensity. The splendid results of philanthropic effort have served only as a small tallow candle which has been brought into the darkness of this Egyptian night, and the darkness has thickened relatively only because the light has been brought in. That faint and flickering light reveals how great the darkness has been, and is. Some think that the shadows are lengthening into eternal night for the Negro, but that flickering light within has upon it the breath of G.o.d which will some day fan it into the white and penetrating blazes of the electro-carbon searchlight, that shall chase away the curse of slavery. Thus, from every point of view, the growth of the Negro has more than kept pace with his opportunities.
FOURTH PAPER.
DID THE AMERICAN NEGRO MAKE, IN THE NINETEENTH CENTURY, ACHIEVEMENTS ALONG THE LINES OF WEALTH, MORALITY, EDUCATION, ETC., COMMENSURATE WITH HIS OPPORTUNITIES? IF SO, WHAT ACHIEVEMENTS DID HE MAKE?
BY REV. M. C. B. MASON.
[Ill.u.s.tration: Rev. M. C. B. Mason, Ph. D.]
REV. M. C. B. MASON, PH. D.
Rev. Dr. M. C. B. Mason, senior corresponding secretary of the Freedmen"s Aid and Southern Education Society of the Methodist Episcopal Church, was born of slave parents near Houma, La., March 27, 1859. In 1857, two years before young Mason was born, his father purchased his own freedom, paying $1,350. The papers were never legally made out and his father had to wait with other members of the family for the Emanc.i.p.ation Proclamation to secure their freedom.
Young Mason was twelve years of age before he had ever seen a school-house, having entered school in July, 1871, and mastered the alphabet the first day. Subsequently he attended a school of higher grade and in 1888 graduated from the New Orleans University from the regular cla.s.sical course. Two years afterward he entered the Gammon Theological Seminary at Atlanta. Ga., graduating therefrom in 1891. Immediately after his graduation he matriculated in the Syracuse University, at Syracuse, N. Y., taking the "non-resident course" leading to the degree of Doctor of Philosophy.
In July of the same year he was elected Field Agent of the Freedmen"s Aid Society of the Methodist Episcopal Church, being the first colored man ever called to such a position.