Society.

—1. In considering the society of Liberia, and the problems with which the Liberian government has had to deal, it is necessary to sharply distinguish the different elements of which it is composed. We have already indicated them, but it will be well here to clearly separate them. We may first recognize immigrant and aboriginal populations. The immigrant population, as we use the term, includes negroes who have come from the United States, from the British West Indies, or from South America, and their descendants; this class also includes a number of recaptured Africans and their descendants. The first settlers were of course American freed-men from the United States. They and their descendants have always formed the bulk of the Liberian population. Immigration from the United States has never entirely ceased, although in these latter days the new-comers have been people who were born in freedom. There is a very considerable number of so-called “West Indian Negroes” in Liberia; ever since the foundation of the Republic there has been a small but rather steady influx of such individuals. Occasionally immigrants have also come from South American colonies and from various British colonies and settlements along the coast of West Africa; all of these new-comers are included under the general term of Americo-Liberians, even though they may have had no relation to America. During the early days of Liberia it was customary to send Africans who had been captured on slaving ships by American war vessels to Liberia for settlement; these individuals were known as recaptured Africans, and it was customary to settle them in places by themselves; although such recaptured Africans rapidly acquired the improvements of civilization and showed themselves industrious, enterprising, and progressive, they were generally looked upon with more or less contempt by the other settlers. The aboriginal population may be divided into three quite different groups. The coast natives, Kru and others, have long been in constant contact with white men and have acquired considerable knowledge of the outside world; they are constantly employed by steamers both as crews and in loading and discharging cargoes. In the western half of the Republic Mohammedan influence is strong; the Mandingo, most of the Vai, and considerable numbers of such tribes as the Gola are Mohammedans; the influence of Mohammedanism is spreading and the presence of this element is destined to have its effect upon the nation. The third element of the native population is the interior natives living the old tribal life. Having thus called attention to the different elements which mingle in Liberian society, it will be understood that our further discussion in this section has reference only to the civilized Liberians.

2. The Liberian settlements generally consist of well built houses arranged along broad, straight streets. The style of architecture is, as might be expected, influenced by the plantation houses of our southern states before the war. It was natural that the freed-men, when they had a chance to develop, should copy those things with which they were familiar. Towns, houses, dress, life—all were reproductions of what was considered elegant in the days before removal. Of course Monrovia, as the capital city, is the best representative of the development. It is a town of perhaps 7,000 inhabitants; it is sharply divided into two divisions, a civilized quarter upon the summit of a ridge some 290 feet in height; here live the Americo-Liberians and the European residents. The buildings are for the most part rather large constructions of one and a half or two stories; the houses have large rooms with high ceilings and are generally supplied with balconies and porches. Krutown, lying along the water’s edge on the seacoast and fronting the interior lagoon, consists of large, rectangular native houses closely crowded together, and its narrow streets swarm with people. Five minutes’ walk takes one from the Executive Mansion in the heart of the civilized quarter to the heart of Krutown.

While on the streets of Monrovia one may see a startling range of clothing, due to the fact that there are pagan natives, Kru boys, Mohammedans, and Americo-Liberians, all jostling and elbowing each other. The Americo-Liberian dresses very much like civilized people in our ordinary country towns. There are of course differences in wealth, and one may see all grades of dress. On all public occasions men of prominence appear in the regulation dress of our southern states. Sir Harry Johnston says that “Liberia is the land of the cult of the dress-suit.” Nowhere else have I ever seen so large a number, proportionally, of dress-suits, frock-coats, and stovepipe hats as in Monrovia upon Sundays or days of celebration.

3. All speak English, and though Sir Harry does not like their English, it is far better than might be expected, though there are indeed colloquialisms. All who meet you give friendly greetings. At first it is something of a shock to have the children as they pass say “Mawnin, paw,” or address one as “daddy,” but one soon becomes accustomed to it. On the whole, the life of the people is that of simple country folk. They are well satisfied with their condition and take life easy. They love to sit on the porch and chat with passers. On the whole, it must be admitted that they lack energy. The number who really think, lead, direct, control, is very small. There is, as among our own colored people here at home, something of over-elegance in both speech and manner. While a very large number of them read, few indeed have even a moderate education.

4. Sociability is largely developed. They love to gather upon every kind of pretext. There are practically no places of public amusement. In 1831 there was a public library with twelve hundred volumes in the city of Monrovia; to-day there is no public library or reading-room in the capital city. Lodges are numerous and the number of secret organizations is very large. There are eight or ten Free Masons Lodges; the Grand United Order of Odd Fellows has sixteen lodges and upwards of three hundred members; the United Brothers of Friendship have lodges at ten of the most important towns and The Sisters of the Mysterious Ten—which is the female branch of the order—has four temples; the Independent Order of Good Templars too is represented. Literary societies and lyceums are from time to time organized, but usually have a short existence; one, however, at Cape Palmas, seems to have outlived the usual period. A respectable Bar Association has been in existence for several years, has annual meetings, and prints its proceedings.

5. There is little of what could be called literary activity in the Republic. One sees some books, but there are no book-stores; the number of individuals who have modest private libraries must be very small. It is true, however, that a considerable number of men can write remarkably well. The public documents of the Republic have always been well worded and forceful. The messages of successive presidents to the legislature have shown extraordinary ability. One who follows the dealings of Liberian officials with foreign governments is constantly impressed by the fact that in deliberation they show judgment, in diplomatic procedure extraordinary skill. It is certainly no unjust discrimination to emphasize the literary power of such men as Ex-President Arthur Barclay, Chief Justice J. J. Dossen, Ex-Secretary of State F. E. R. Johnson, and Judge E. Barclay, a poet of no mean ability. Oratory is inherent in the race and the number of individuals who can deliver a public address of merit on the celebration of Independence Day or other occasion is very large. Such orations are often put into print, and a considerable library might be made of this kind of production. Comparatively few have written seriously on public questions or on history. Occasionally something in this line is printed—Karnga’s Negro Republic on West Africa, and Branch’s Sketch of the History of Arthington are samples. The one notable literary man whom Liberia has produced is Edward Wilmot Blyden, who died a year ago; his name is known wherever the English language is read and his contributions upon negro subjects were many and important.

6. Newspapers.—When we were in Monrovia in October and November, 1912, no newspaper was printed in the capital city. At that time six periodicals were published at different places in the Republic. They were: The Living Chronicle, The Silver Trumpet, both printed at Cape Palmas; The African League, at Grand Bassa; The Gazette (official) and Liberia and West Africa, at Monrovia. Three of these publications were missionary enterprises, one was an official monthly publication, and one was an actual newspaper appearing monthly. This, The African League, was conducted by J. H. Green, an American negro from Little Rock, Arkansas; it began in the United States and is now in its fifteenth volume; it was removed to Liberia at the beginning of its fourth volume, which was printed in Monrovia in 1902; it is now conducted at Buchanan, or Grand Bassa. The African League is a live sheet and discusses the questions of the day with considerable independence. Newspapers in Liberia have a hard time and usually maintain a brief existence; so true is this that persons are extremely cautious about subscribing by the year to any publication for fear that it will end after the publication of the first few numbers; for this reason it is more customary to buy single copies than to subscribe for a definite term. Still worse than this, it is far more the custom for Liberian readers to borrow newspapers than to buy them; nowhere perhaps does a single copy of a periodical go so far. All of this makes editing and publishing an uphill task.

PERIODICALS OF LIBERIA

In the course of reading, rummaging and inquiry, I have secured a lot of fragmentary information regarding Liberian periodicals. I present the matter here because taken together it is more in quantity and more definite than I have been able to find anywhere in print. I make this note in the hope that it may bring me information to correct and extend the list.

1829The Liberia Herald. John B. Russwurm was the first editor. Hilary Teague and EdwardWilmot Blyden (1851) edited it at times. Whether it was continuously published, I do not know. It was sometimes, perhapsalways, aided by the government.
1830Liberian Star.
(1832)The Amulet.
(1839)The African Luminary.
(188-)The Observer.
1898The Liberia Recorder—1906. Last editor, N. H. B. Cassell.
1898Liberia and West Africa. (Vol. XIV in 1912.) Published by the Methodist EpiscopalMission, at the College of West Africa. Perhaps at first The New Africa.
——The Weekly Spy. -All between 1898 and 1902.
——The Baptist Monitor.
——The New Africa.
——The Living Chronicle.
——The Cape Palmas Reporter; monthly. J. J. Dossen.
——The Youth’s Gazette (student paper,}College of West Africa).
1902The African League: Monrovia, monthly; later Buchanan, semi-monthly. J. H. Green.Began publication in the United States; the fourth volume at Monrovia.
1903The Monrovia Weekly.
——The National Echo (governmental).
(1905)The Liberia Bulletin.
(1905)Liberia Gazette.
——The Agricultural World, Monrovia. P. O. Gray.
(1907)The Monrovia Spectator.
1907The Silver Trumpet, Cape Palmas, quarterly. S. D. Ferguson, Jr.
The Liberia Register, Monrovia. John L. Morris.
1911The Guide, Monrovia, monthly. F. Wilcom Ellegor.
1912Liberia Official Gazette, Monrovia, monthly.
——Christian Advocate.
——Cavalla Messenger.
——Sons of Cape Palmas.
Parenthesis indicates that the periodical was printed at least during the enclosed date.

7. The importance of education in the Black Republic is by no means overlooked, but it has always been difficult to raise the money to conduct schools. The office of Superintendent of Public Instruction is a Cabinet position. In 1912 ninety-one schools were under his direction. There are many mission schools in the Republic, some of them of high grade, and all of them doing a useful work. Liberia College has had an existence of a half century, and most of the men of prominence in the later history of the Republic have received instruction within its walls; it has received a partial endowment from private American sources, but is also assisted by financial aid from the government. As education is one of the most serious problems facing the Republic, it will be discussed under a [separate heading], and further comment may be delayed.

8. The Liberians are a very religious community; the Bible is read with old-fashioned devotion; Theology is of the orthodox and rigid type; Sunday is a day of rest and religious duty, and Sabbath desecration approaches the dangerous. There are churches in all the settlements, and in Monrovia and the other cities several denominations are represented. The Protestant Episcopal, Methodist Episcopal, African Methodist, Baptist, Presbyterian, and Lutheran denominations are represented either by independent churches or by mission work. The emotional nature of the negro is well known, and the religion which ministers to them in Liberia is emotional to a high degree; revivals are common—in fact they recur probably at annual intervals—and are accompanied by all the displays of extravagant and explosive demonstration which once were common among the negroes of our southern states and earlier among white populations in the north. Conviction of sin and the attainment of glory are the two chief ends sought in these reviving efforts.

9. Some facts in regard to the history of churches in Liberia may prove of interest. The first church established was Baptist in 1821. It had been organized in this country among emigrants about to sail to the land of hope; in its membership was the famous Lott Carey, who served as leader and preacher. The denomination has had a varied history in Liberia; it spread rather rapidly and at one time was widely developed; it suffered some decline thereafter, but still has several congregations; it is strongest in Montserrado and Bassa Counties; it maintains a flourishing Sunday school in Monrovia.

In 1825 the famous Basle Mission undertook an establishment in Liberia, several missionaries having been sent out from Switzerland. Considerable correspondence took place between the officers of the Mission Society and the Colonization Society, and some of the missionaries visited the United States before going to Liberia; these Swiss missionaries suffered much from disease and death; the effort was continued for some time, but eventually the work was transferred to Sierra Leone, and Liberia was left unoccupied.

The Methodist Episcopal denomination entered Liberia in 1832. It has continued in active work from that date until the present time; the present missionary bishop for Africa is Joseph Crane Hartzell, whose residence is Funchal, Madeira, and whose field includes Liberia, Angola, and Madeira on the west coast, and Rhodesia and Portuguese Africa on the east coast. A resident bishop (colored) is maintained at Monrovia, who is at present Isaiah B. Scott, a native of Kentucky, educated in the United States. The work is full of life and much headway is making. The Report of 1912 announces work at 49 different stations in four districts—Bassa and Sinoe, Cape Palmas, Monrovia, Saint Paul River Districts. There were 15 foreign missionaries, 3 other foreign workers, 45 ordained and 86 unordained native preachers, 4317 members. One College, 1 High School and 29 elementary schools were reported, with a total of 63 teachers and 1882 scholars. The work is well sustained and $11,576 was contributed during the year in the direction of self-support. The first missionary sent into this field was Melville B. Cox, who lived but a few months after his arrival. It is an interesting fact that this Liberian mission is the first foreign mission of the Methodist Episcopal church.

The first Presbyterian missionary to Liberia, John B. Pinney, organized a church in the colony in 1833; its first building was dedicated in 1838; a Presbytery was organized in 1848, but was soon dissolved for lack of a legal quorum; it was organized again in 1851, when there were three churches in the country—Monrovia, Greenville, Clay-Ashland; the work was at first a purely mission work, especially directed towards the aborigines; there were many deaths among the early missionaries, and in 1842 the policy was established of sending only colored preachers; white men, however, were sent again in 1849. The mission maintained churches and schools, including the Alexander High School at Monrovia. The work was continued under considerable discouragement, both white and black missionaries dying in considerable numbers, until 1899, when it was abandoned by the mother church. Presbyterianism, however, did not die, but has continued under local direction and with self-support up to the present. It is reported that, in 1904, there were ten clergymen, nine churches, 450 members, and 437 scholars on its lists. From an historical sketch put out by the Presbyterian Board, we quote the following: “In 1894 the Board of Foreign Missions resolved that its wisest policy in regard to the Liberian church would be to commit their support to the zeal and devotion of their own members. In pursuance of this resolve the amount of aid was gradually diminished, until in 1899 the entire responsibility was given over to the Presbytery of West Africa. The latest report shows that the work has not fallen off in consequence. There are now fifteen churches with about 400 members. This little flock of Liberian Presbyterians greatly need the prayers of Christians in America, that they may be kept faithful and pure, and use aright their exceptional opportunities for mission work among the pagan tribes.” A very pious prayer, but it would be interesting to know how genuinely the American Presbyterians feel aught of interest in, and sympathy with, “this little flock.” It is possible that, if the flock is to “use aright its exceptional opportunities for mission work among the pagan tribes,” an occasional expression might be a stimulus to them.

The Protestant Episcopal Church began its work with a little school for natives in the Cape Palmas District in 1836. The work has prospered notably, and Bishop Ferguson in his latest annual report reported 26 clergymen, 25 lay readers, 46 catechists and teachers, of whom 21 were native Africans; he had 479 baptisms in the year, of whom 423 were from heathenism. The present number of communicants is 2404, two-thirds of whom are native Africans; the mission maintained twenty-two day schools and nineteen boarding schools with an attendance of 1210 in the one, and 643 in the other. The work of this mission is approaching the point of self-support.

The Lutherans began their work in Liberia in 1860. It has been largely educational work; it centers at the Muhlenburg Boys’ School, which, in 1911, reported 145 boarding pupils, and 13 day pupils; at the Girls’ School in Harrisburg there were 61 boarding pupils and 17 day pupils; the mission maintains three schools in the interior, with a total of 71 boarding and 6 day pupils. One of the strong features of their work is that they encourage the boys to labor. “In vacation time they remain in the schools and put in their time on the farm, picking coffee, cutting and clearing land; some of them also worked in the work-shops and in other ways around the mission, rowing the boats and making themselves generally useful. The Girls’ School carries out similar plans of education for the girls.” This mission attempts to aid in its own support by actual production; the proceeds of its coffee sales during the year of 1911 were something like $1,700, $1,000 of which amount was used in the installation of a water-power plant. The mission sets an example in advanced methods which can be helpful to the Republic at large; in reporting work, they say: “Until a few years ago, our coffee was all hulled by an old-fashioned mill consisting of two flat stones similar to the burrs of the old flour mills with which our parents were familiar. This was crude and slow, though it did its work fairly well. The chief objection to its use was the large number of grains which were broken. Five or six years ago a large iron mill was installed, which effected a great saving both in time and expense, and turned out coffee in more marketable condition. An improved fanning machine, differing from the grain fanners in America only in the screens used, was put in beside the huller. By this machine we can grade the coffee satisfactorily as to size of grain desired.” If only Liberian planters had equally kept pace with the treatment of their coffee harvest, the market would not have suffered so severely as it has. The policy of this mission is to locate a married couple as missionaries at interior points separated from each other by considerable distances; these places are to be stations and head-quarters within populations estimated at about 150,000 persons; it is a capital plan and should exercise wide influence. In connection with the mission a store is conducted which not only maintains itself, but leaves a profit of some hundreds of dollars yearly; a tailor-shop, shoe-shop, a blacksmith-shop, and a doctor’s office, are also maintained, which not only care for themselves, but add somewhat to the income. On the whole, the work and plans of this mission are markedly practical.

The last mission in order of establishment is the African Methodist Episcopal Church Mission, founded under Bishop Turner. It has been successful under the direction of Bishop Turner, Bishop Moore, and Bishop Shaffer. Its superintendent is the Rev. L. C. Curtis; it has five church buildings, 16 ordained and 3 unordained preachers, 3 missionary teachers, 501 members. It has an industrial school with 100 acres of land on the St. Paul’s River. It is the only one of all the missions which originates with colored men and which is carried through without white assistance.