The Fortunes of the Negroes.
Many of the negroes are acquiring land, and are farming successfully and profitably, in nearly all parts of the South, while multitudes of others still work as “hired hands,” and save nothing, consuming a large portion of their wages for intoxicating drinks. The general inclination of the negroes to leave the plantations and congregate in the towns is injuring the race seriously, in many ways. There is not sufficient employment in the towns for those who are already there, and great numbers become idle, dissipated and vicious. Most of the colored people are better adapted to farm-work than to other occupations, though many are doing well as mechanics, blacksmiths, carpenters, bricklayers, and plasterers. In the towns and cities nearly all the cartmen and porters are negroes. Whatever may be the extent to which idleness prevails among them, it is certain that the negroes perform a vast amount of labor which is not only necessary or convenient for their employers, but highly profitable as well. The labor of the colored people is at present an important and, indeed, indispensable factor in the chief wealth-producing industries of the South. If the negroes could be brought to understand existing conditions and tendencies in the regions which they inhabit, they might soon greatly improve their fortunes, and secure for themselves and their children most important advantages from opportunities which are likely soon to pass away, never to be presented again, or at any rate, not during the reign of the influences which are now becoming dominant in the South.
Black Ministers.
Some of the colored preachers in most parts of the South are ignorant, fat, lazy and licentious. Many of them use intoxicating liquors freely. The influence of such men is of course a curse to the colored people, and is the cause of much immorality among the married women who are members of the “colored churches.” But it would be most unjust to allow my readers to infer that colored ministers generally belong to this class. Here, as in the description of all classes of people in the South, discrimination is necessary. The new order of things is manifesting itself in a conflict between opposing tendencies in the negro churches, and among their ministers. Except in the larger towns, most of the older ministers depend on mere noise and excitement to influence their hearers. They work themselves into incoherent fury, stamp and yell, and appeal only to the “feelings” of their uninstructed followers. These old men denounce “de high-flyin’ preachin’ we has dese days.” They say “it’s all book-l’arnin’; dey ain’t no Holy Ghos’ in it, at all. Dis new religion mighty smaht, an’ mighty proud, but it hain’t got no feelin’ to it.” There is a great deal of truth in this. The more intellectual preaching of the younger educated men is ill suited to the tropical and impulsive nature of the colored people. Their life is far more a matter of instinct than of thought, and to attempt to teach religion to them by means of appealing to their reason is to disarm religion at once of all its potency. The preachers and missionaries who are best adapted to the peculiar conditions and needs of the colored people are the young men who have received an industrial education, who have been trained to manual labor, and have learned either farming or some mechanical art at such schools as the Normal and Agricultural Institute at Hampton, Virginia, or the other admirable institutions of learning fostered by the American Missionary Association and the churches of the South. Of course, this class is still very small, but it comprises some excellent men, whose influence is already widely felt in the South, and is a potent factor in the soundest and most hopeful religious work now going on there.
Educating the Negroes.
The foremost men in the Southern States—I mean those who are foremost in business, and in the social and moral life and activities of the local communities—are everywhere taking up the subject of education for the negroes in a serious and business-like spirit. I did not find anywhere, except in Southwestern Texas, any manifestation of prejudice against negro education, or feeling of jealousy regarding the advancement of the colored people in intelligence or capability of self-elevation.
Many of the Southern people appear to me to be rather sanguine and extravagant in their expectations regarding the results of popular intellectual enlightenment. They talk very much as Horace Mann and his fellow-laborers talked, when they were beginning the intellectual revival which led to the establishment of the New England public-school system. They will of course find, as has been shown in the Northern States, that even after the public schools have educated the mass of the people, other problems of a serious nature remain.
NEGRO PRAYER MEETING.