Mr. Calhoun, I believe, was the most philosophical of all the slave-holders. He said once that if he could find a black man who could understand the Greek syntax, he would then consider their race human, and his attitude toward enslaving them would therefore change. What might have been the sensation kindled by the Greek syntax in the mind of the famous Southerner, I have so far been unable to discover; but oh, I envy the moment that was lost! And woe to the tongues that refused to tell the truth! If any such were among the now living, I could show him among black men of pure African blood those who could repeat the Koran from memory, skilled in Latin, Greek and Hebrew,—Arabic and Chaldais—men great in wisdom and profound knowledge—one professor of philosophy in a celebrated German university; one corresponding member of the French Academy of Sciences, who regularly transmitted to that society meteorological observations, and hydrographical journals and papers on botany and geology; another whom many ages call “The Wise,” whose authority Mahomet himself frequently appealed to in the Koran in support of his own opinion—men of wealth and active benevolence, those whose distinguished talents and reputation have made them famous in the cabinet and in the field, officers of artillery in the great armies of Europe, generals and lieutenant generals in the armies of Peter the Great in Russia and Napoleon in France, presidents of free republics, kings of independent nations which have burst their way to liberty by their own vigor. There are many other Africans who have shown marks of genius and high character sufficient to redeem their race from the charges which I am now considering.
Ladies and gentlemen, the day of great exploring expeditions in Africa is over! Man knows his home now in a sense never known before. Many great and holy men have evinced a passion for the day you are now witnessing—their prophetic vision shot through many unborn centuries to this very hour. “Men shall run to and fro,” said Daniel, “and knowledge shall increase upon the earth.” Oh, how true! See the triumph of human genius today! Science has searched out the deep things of nature, surprised the secrets of the most distant stars, disentombed the memorials of everlasting hills, taught the lightning to speak, the vapors to toil and the winds to worship—spanned the sweeping rivers, tunneled the longest mountain range—made the world a vast whispering gallery, and has brought foreign nations into one civilized family. This all-powerful contact says even to the most backward race, you cannot remain where you are, you cannot fall back you must advance! A great century has come upon us. No race possessing the inherent capacity to survive can resist and remain unaffected by this influence of contact and intercourse, the backward with the advanced. This influence constitutes the very essence of efficient progress and of civilization.
From these heights of the twentieth century I again ask you to cast your eyes south of the Desert of Sahara. If you could go with me to the oppressed Congos and ask, what does it mean, that now, for liberty, they fight like men and die like martyrs; if you would go with me to Bechuanaland, face their council of Headmen and ask what motives caused them recently to decree so emphatically that alcoholic drinks shall not enter their country—visit their king, Khama, ask for what cause he leaves the gold and ivory palace of his ancestors, its mountain strongholds and all its august ceremony, to wander daily from village to village through all his kingdom, without a guard or any decoration of his rank—a preacher of industry and education, and an apostle of the new order of things; if you would ask Menelik what means this that Abyssinia is now looking across the ocean—oh, if you could read the letters that come to us from Zululand—you, too, would be convinced that the elevation of the African race is evidently a part of the new order of things that belong to this new and powerful period.
The African already recognizes his anomalous position and desires a change. The brighter day is rising upon Africa. Already I seem to see her chains dissolved, her desert plains red with harvest, her Ayssinia and her Zululand the seats of science and religion, reflecting the glory of the rising sun from the spires of their churches and universities. Her Congo and her Gambia whitened with commerce, her crowded cities sending forth the hum of business, and all her sons employed in advancing the victories of peace—greater and more abiding than the spoils of war.
Yes, the regeneration of Africa belongs to this new and powerful period! By this term regeneration I wish to be understood to mean the entrance into a new life, embracing the diverse phases of a higher, complex existence. The basic factor which assures their regeneration resides in the awakened race-consciousness. This gives them a clear perception of their elemental needs and of their undeveloped powers. It therefore must lead them to the attainment of that higher and advanced standard of life.
The African people, although not a strictly homogeneous race, possess a common fundamental sentiment which is everywhere manifest, crystalizing itself into one common controlling idea. Conflicts and strife are rapidly disappearing before the fusing force of this enlightened perception of the true intertribal relation, which relation should subsist among a people with a common destiny. Agencies of a social, economic and religious advance tell of a new spirit which, acting as a leavening ferment, shall raise the anxious and aspiring mass to the level of their ancient glory. The ancestral greatness, the unimpaired genius, and the recuperative power of the race, its irrepressibility, which assures its permanence, constitute the African’s greatest source of inspiration. He has refused to camp forever on the borders of the industrial world; having learned that knowledge is power, he is educating his children. You find them in Edinburgh, in Cambridge, and in the great schools of Germany. These return to their country like arrows, to drive darkness from the land. I hold that this industrial and educational initiative, and his untiring devotion to these activities must be regarded as positive evidences of this process of his regeneration.
The regeneration of Africa means that a new and unique civilization is soon to be added to the world. The African is not a proletarian in the world of science and art. He has precious creations of his own, of ivory, of copper and of gold, fine, plaited willow-ware and weapons of superior workmanship. Civilization resembles an organic being in its development—it is born, it perishes, and it can propogate itself. More particularly, it resembles a plant, it takes root in the teeming earth, and when the seeds fall in other soils new varieties sprout up. The most essential departure of this new civilization is that it shall be thoroughly spiritual and humanistic—indeed a regeneration moral and eternal!
O Africa!
Like some great century plant that shall bloom
In ages hence, we watch thee; in our dream
See in thy swamps the Prospero of our stream;
Thy doors unlocked, where knowledge in her tomb
Hath lain innumerable years in gloom.
Then shalt thou, waking with that morning gleam
Shine as thy sister lands with equal beam.