Be content to be servants, and nothing more; what need of higher culture for half-men?
Life treads on life, and heart on heart; We press too close in church and mart To keep a dream or grave apart. MRS. BROWNING.
How hard a thing is life to the lowly, and yet how human and real!
South of the North, yet north of the South, lies the City of a Hundred Hills, peering out from the shadows of the past into the promise of the future.
The shadowy, formless thing – the temptation of Hate, that hovered between him and the world – grew fainter and less sinister. It did not wholly fade away, but diffused itself and lingered thick at the edges.
He felt his poverty; without a cent, without a home, without land, tools, or savings, he had entered into competition with rich, landed, skilled neighbors. To be a poor man is hard, but to be a poor race in a land of dollars is the very bottom of hardships. He felt the weight of his ignorance, – not simply of letters, but of life, of business, of the humanities; the accumulated sloth and shirking and awkwardness of decades and centuries shackled his hands and feet.
Skillfully, and with calculation, the economic problems of Reconstruction were being changed by planters and capitalists to look like problems of politics and social recognition.
A university is a human invention for the transmission of knowledge and culture from generation to generation, through the training of quick minds and pure hearts, and for this work no other human invention will suffice, not even trade and industrial schools.
The function of the university is not simply to teach bread-winning, or to furnish teachers for the public schools or to be a centre of polite society; it is, above all, to be the organ of that fine adjustment between real life and the growing knowledge of life, an adjustment which forms the secret of civilization.
They approach me in a half-hesitant sort of way, eye me curiously or compassionately, and then, instead of saying directly, How does it feel to be a problem? they say, I know an excellent colored man in my town; or, I fought at Mechanicsville; or, Do.
Nations reel and stagger on their way; they make hideous mistakes; they commit frightful wrongs; they do great and beautiful things. And shall we not best guide humanity by telling the truth about all this, so far as the truth is ascertainable?
Our histories tend to discuss American slavery so impartially, that in the end nobody seems to have done wrong and everybody was right. Slavery appears to have thrust upon unwilling helpless America, while the South was blameless in becoming its center... One is astonished in the study of history at the recurrence of the idea that evil must be forgotten, distorted, skimmed over.
There are many, many exceptions, but, in general, it is true that there is scarcely a bishop in Christendom, a priest in the church, a president, a governor, mayor, or legislator in the United States, a college professor or public school teacher who does not in the end stand by War and Ignorance as the main method for the settlement of our pressing human problems. And this despite the fact that they may deny it with their mouths every day.
The price of repression is greater than the cost of liberty. The degradation of men costs something both to the degraded and those who degrade.
It was the drear destiny of the Poor White South that, deserting its economic class and itself, it became the instrument by which democracy in the nation was done to death, race provincialism deified, and the world delivered to plutocracy. The man who led the way with unconscious paradox was Andrew Johnson.
We say easily, for instance, ‘The ignorant ought not to vote.’ We would say, ‘No civilized state should have citizens too ignorant to participate in government,’ and this statement is but a step to the fact: that no state is civilized which has citizens too ignorant to help rule it.
How extraordinary, and what a tribute to ignorance and religious hypocrisy, is the fact that in the minds of most people, even those of liberals, only murder makes men. The slave pleaded; he was humble; he protected the women of the South, and the world ignored him. The slave killed white men; and behold, he was a man!
If the Reconstruction of the southern states, from slavery to free labor, and from aristocracy to industrial democracy, had been conceived as a major national program of America, whose accomplishment at any price was well worth the effort, we should be living in a different world.
The fact of the matter was that in the pre-war South, there were two insuperable obstacles to a free public school system. The first was the attitude of the owners of property. They did not propose under any circumstances to be taxed for the public education of the laboring class. They believed that laborers did not need education; that it made their exploitation more difficult; and that if any of them were really worth educating, they would somehow escape their condition by their own efforts.
One is astonished in the study of history at the recurrence of the idea that evil must be forgotten, distorted, skimmed over. The difficulty, of course, with this philosophy is that history loses its value as an incentive and example; it paints perfect men and noble nations, but it does not tell the truth.
The most obvious question which this study suggest is: How far in a State can a recognized moral wrong safely be compromised?