The Southern South

by Albert Bushnell Hart

Especially delicate and hazardous is any investigation of the most intimate race relation which in the nature of things is better understood in the South than in the North. The sexual relation between Whites and Negroes is in such contradiction to much of the indictment against the negro race, and is so abhorrent even to that section of the white race that practices it, that there is no easy or pleasant way of alluding to it. Actual race mixture is proven by the presence in the South of two million mulattoes; it is no new thing, for it has been going on steadily ever since the African appeared in the United States, though there are people who insist that there was little or no amalgamation until Northern soldiers came down during the war and remained in garrison during Reconstruction. Every intelligent traveler in the ante-bellum period, every candid observer, is a witness to the contrary. Since the earliest settlements there have continuously been, and still exist, two different forms of illicit relations between the races—concubinage and general irregularity. Whence came the hundreds of thousands of mulattoes in slavery days? Of course the child of a mulatto will be normally light, and of the two million mulattoes now in the country, very likely three fourths are the children of mulattoes. But what are the other five hundred thousand? To that fateful question a reply can be made only on the testimony of Southern Whites now living down there, and not likely to paint the picture blacker than it is. Here are some striking instances of negro concubinage; and the judgment of competent men is that hundreds of like incidents could be collected:

Case I.—A white business man in a small city of State A has lived twenty years with a mulatto woman. They have eight children, two of whom are successful business men, one of them a banker. The white man says that the woman has always been faithful to him, and though under the laws of the state he cannot marry her, he looks upon her as his wife and does what he can for the children.

Case II.—A judge of State B has recently sentenced two different white men for cohabitation, though many Whites remonstrated and told him that there was no use in singling out for punishment a few cases among so many.

Case III.—In State C a retiring judge suggests that cohabitation be made a hanging offense for the White, as the only way of stopping it.

Case IV.—In State D one of the leading citizens of a town is known by all his friends to be living with a black mistress.

As to irregular relations, in one state a judge renowned for his uprightness proposes that a blacklist be kept and published containing the names of men known by their neighbors to visit negro women. A recent governor of Georgia says that “Bad white men are destroying the homes of Negroes and becoming the fathers of a mongrel people whom nobody will own.” A newspaper editor says that he knows Negroes of property and character who want to move out of the South so as to get their daughters away from danger. There is no Southern city in which there are not negro places of the worst resort frequented by white men. Heads of negro schools report that the girls are constantly subject to solicitation by the clerks of stores where they go to buy goods. The presumption in the mind of an average respectable Southern man when he sees a light-colored child is that some white man in the neighborhood is responsible.

Whether the evil is decreasing is a question on which Southerners are divided. The number of white prostitutes has much increased since slavery days, when there were very few of them; and the general improvement of the community, the spread of religious and secular instruction, ought to have an effect. But the real difficulty is that, although it is thought disgraceful for a white man to live with a colored mistress, it does not seem to destroy his practice of a profession, or his career as a business man. There seems to be lack of efficient public sentiment.

If these statements of fact are true, and every one of them goes back to a responsible Southern source, there is something in the white race which in kind, if not in degree, corresponds to the negro immorality which is the most serious defect of his character. It is not an answer to say that the cities and even some of the open country in the North are honeycombed with sexual corruption. That is true, and some Southerner might do a service by revealing the real condition of a part of Northern society. Perhaps to live with a colored mistress to the end of one’s life is, from a moral standpoint, less profligate than for a Pittsburg business man of wealth and responsibility to drive his good and faithful wife out of the house because she is almost as old as he is, and marry a pretty young actress. The mere ceremony of marriage no more obliterates the offense than would in the minds of the Southerner the marriage of the white man with his concubine; and everybody who associates with such a man thereby condones the offense.

The point is, however, not only that miscegenation in the South is evil, but that it is the most glaring contradiction of the supposed infallible principles of race separation and social inequality. There are two million deplorable reasons in the South for believing that there is no divinely implanted race instinct against miscegenation; that while a Southern author is writing that “the idea of the race is far more sacred than that of the family. It is, in fact, the most sacred thing on earth,” his neighbors, and possibly his acquaintances, by their acts are disproving the argument. The North is often accused of putting into the heads of Southern Negroes misleading and dangerous notions of social equality, but what influence can be so potent in that direction as the well-founded conviction of negro women that they are desired to be the nearest of companions to white men?

There is, of course, a universal prohibition in the South against marriage of the two races, and these statutes express the wish of the community; they put such practices to the ban; they make possible the rare cases of prosecution, which commonly break down for lack of testimony. Nevertheless the law does not persuade the negro women that there can be any great moral wrong in what so many of the white race practice. The active members of the negro race are in general too busy about other things to discuss the question of amalgamation which there is no prospect of legalizing; but it lies deep in the heart of the race that the prohibition of marriage is for the restraint of the Whites rather than of the Negroes; that it does not make colored families any safer; and that if there were no legal prohibition many of these irregular unions would become marriages.