One of the first questions that always arises concerning the mulatto is whether or not the mixture of blood still continues and whether it is increasing or decreasing. In other words, is the amalgamation of the races still going on and to what extent?

Intermarriage between the races is forbidden by law in all the Southern states and also in the following Northern and Western states: Arizona, California, Colorado, Delaware, Idaho, Indiana, Missouri, Nebraska, Nevada, Oklahoma, Oregon, and Utah. In all other Northern and Western states marriage between the races is lawful.

And yet, the marriage laws, so far as they affect the actual problem of amalgamation, mean next to nothing at all. No legal marriage existed between the races in slavery times and yet there was a widespread mixture of blood. Concubinage was a common practice: a mulatto was worth more in cash than a black man. The great body of mulattoes now in the country trace their origin to such relationships.

And such practice of slavery days no more ceased instantly with a paper Emanc.i.p.ation Proclamation than many other customs and habits which had grown up out of centuries of slave relationships. It is a slow process, working out of slavery, both for white men and black.

I made inquiries widely in every part of the South among both white and coloured people and I found a strong and rapidly growing sentiment against what the South calls "miscegenation." For years white men in many communities, often prominent judges, governors, wealthy planters, made little or no secret of the fact that they had a Negro family as well as a white family.

[Ill.u.s.tration: A TYPE OF NEGRO GIRL

Typesetter in Atlanta. Many Negro girls are entering stenography, bookkeeping, dressmaking, millinery and other occupations.]

[Ill.u.s.tration: MULATTO GIRL STUDENT

At Clark University, Atlanta. At the completion of her studies this young woman will take up missionary work in Africa.]

[Ill.u.s.tration: MISS CECELIA JOHNSON

A mulatto who could be easily taken for a white person. She was a leader in her cla.s.s in Chicago University.]

And the practice is far from dead yet. Every Southern town knows of such cases, often many of them: and a large number of mulatto children to-day are the sons and daughters of Southern white men, often men of decided importance in their communities. In one town I visited I heard a white man expressing with great bitterness his feeling against the Negro race, arguing that the Negro must be kept down, else it would lead to the mongrelisation of the white race. The next morning as chance would have it, another white man with whom I was walking pointed out to me a neat cottage, the home of the Negro family of the white man who had talked with me on the previous evening. And I saw this man's coloured children in the yard!

The better cla.s.s of Southern people know perfectly well of these conditions and are beginning to attack them boldly. At a meeting in the Court Street Methodist Church in Montgomery, Ala., in 1907, Dr. J. A.

Rice, the pastor, made this statement, significant in its very fearlessness, of changing sentiment:

"I hesitate before I make another statement which is all too true. I hesitate, because I fear that in saying it I shall be charged with sensationalism. But even at the risk of such a charge I will say, for it must be said, that there are in the city of Montgomery, four hundred Negro women supported by white men."

The next morning this statement was reported in the Montgomery _Advertiser_.

It may be said also, that these 400 cases in a city of 35,000 people do not represent a condition of mere vice. Many of the women are comfortably provided for and have families of children. Vice is wholly distinct from this system of concubinage; for there are in Montgomery thirty-two Negro dives operated for white patronage--also the statement of Dr. Rice, quoted in the Montgomery _Advertiser_.

The proportion of such cases in some of the less progressive Southern towns even to-day, is almost appalling: and at the same time that speakers and writers are railing at the mulatto for his disturbing race leadership and his restless desire for political and other rights, and while they are declaiming against amalgamation and mongrelisation, the mulatto population is increasing. Striving to keep the Negro in his place as a Negro, the South is making him more and more a white man.

_Attempt to Stop Miscegenation_

Among Southern women, not unnaturally, the feeling aroused by these practices has been especially bitter. Here is a remarkable plea, published in the _Times-Democrat_ on June 21, 1907, signed "A woman."

Will you kindly publish the following without attaching my signature or divulging it in any way? I have several brothers who are old-maidish enough to have nervous prostration if they should see my name signed to such an unmaidenly, immodest letter, but I do my thinking without any a.s.sistance from them, and hope for the sake of peace in my family that they will not recognise me in print.

I am a resident of a large town in the Yazoo-Mississippi Delta, where miscegenation is common--where, if a man isolates himself from feminine society, the first and only conclusion reached is, "he has a woman of his own" in saddle, of duskier shade. This conclusion is almost without exception true. If some daring woman, not afraid of being dubbed a Carrie Nation, were to canva.s.s the delta counties of Mississippi taking the census, she would find so many cases of miscegenation, and their resultant mongrel families, that she would bow her head in shame for the "flower of Southern chivalry"--gone to seed.

Awakened by a sense of the fearfulness of these conditions, such a strong paper as the New Orleans _Times-Democrat_ has been conducting a campaign for laws which shall punish the white man who maintains illicit relations with Negroes. For years attempts have been made in the legislatures of several states (in part successfully) to enact such legislation, but the practice has been so firmly entrenched that many of the efforts have failed.

On February 15, 1906, the _Times-Democrat_ put the case in stronger language than I would dare to do:

It is a public scandal that there should be no law of this kind (against miscegenation) on the statute book of Louisiana, and that it should be left to mobs to break up the miscegenatious couples. The failure to pa.s.s a law of this kind is attributed to white degenerates, men who denounce social equality yet practice it, men who are more dangerous to their own race than the most inflammatory Negro orator and social equality preacher, and who have succeeded by some sort of legislative trickery in pigeon-holing or killing the bills intended to protect Louisiana from a possible danger. Such men should be exposed before the people of the state in their true colours.

It will thus be seen how deep-seated the difficulty is. And yet, as I have followed the editorial expression of many Southern newspapers, I have been astonished to see how people are beginning to talk out. Here is an editorial from the _Star_ of Monroe, La.:

DESTRUCTIVE CRIME OF MISCEGENATION

There can be no greater wrong done the people of any community than for public sentiment to permit and tolerate this growing and destructive crime of miscegenation, yet in many towns and cities of Louisiana, especially, there are to-day white men cohabiting with Negro women, who have sweet and lovable families. This is a crime that becomes almost unbearable, and should bring the blush of shame to every man's cheek who dares to flaunt his debased and degrading conceptions of morality in the eyes of self-respecting men and women.

In January, 1907, District Attorney J. H. Currie, in Judge Cochran's court at Meridian, Miss., addressed a jury on what he called "the curse of miscegenation." In the course of his speech he said:

"The accursed shadow of miscegenation hangs over the South to-day like a pall of h.e.l.l. We talk much of the Negro question and all of its possible ramifications and consequences, but, gentlemen, the trouble is not far afield. Our own people, our white men with their black concubines, are destroying the integrity of the Negro race, raising up a menace to the white race, lowering the standard of both races and preparing the way for riot, mob, criminal a.s.saults, and, finally, a death struggle for racial supremacy. The trouble is at our own door. We have tolerated this crime long enough, and if our country is not run by policy rather than by law, then it is time to rise up and denounce this sin of the earth."

_Anti-Miscegenation League is Formed_

Strong men and women, indeed, in several states have begun to organise against the evil. At Francisville, La., in May (1907), a meeting was called to organise against what one of the speakers, Mr. Wickliffe, called the "yellow peril" of the South. He said that "every man familiar with conditions in our midst knows that the enormous increase in persons of mixed blood is due to men of the white race openly keeping Negro women as concubines." Out of this meeting grew an organisation to help stamp out the evil. About the same time, a ma.s.s meeting was held in Vicksburg, Miss., and an Anti-Miscegenation League was formed.

The hatred and fear of such relationships have grown most rapidly, of course, among the better cla.s.ses of white people. The cla.s.s of white men who consort with Negro women at the present time is of a much lower sort than it was five or ten years ago, or than it was in slavery times.

And the Negroes on their part are also awakening to the seriousness of this problem. I found in several Negro communities women's clubs and other organisations which are trying, feebly enough, but significantly trying, to stem the evil from their side. It is a terrible slough to get out of.

Negro women, and especially the more comely and intelligent of them, are surrounded by temptations difficult indeed to meet. It has been and is a struggle in Negro communities, especially village communities, to get a moral standard established which will make such relationships with white men unpopular. In some places to-day, the Negro concubines of white men are received in the Negro churches and among the Negroes generally, and honoured rather than ostracised. They are often among the most intelligent of the Negro women, they often have the best homes and the most money to contribute to their churches. They are proud of their light-coloured children. And yet, as the Negroes begin to be educated, they develop an intense hatred of these conditions: and the utter withdrawal of the best sort of Negro families from any white a.s.sociations is due in part to the dread of such temptations. I shall never forget the bitterness in the reply of a coloured blacksmith who had a number of good-looking girls. I said to him jokingly:

"I suppose you are going to send them to college."

"Why should I?" he asked. "What good will it do? Educate them to live with some white man!"

_The Tragedy of the Negro Girl_

A friend of mine, Southern by birth, told me a story of an experience he had at Nashville, where he went to deliver an address at Fisk University, a Negro college. On his way home in the dark, he chanced to walk close behind two mulatto girls who had been at the lecture. They were discussing it. One of them said:

"Well, it's no use. There is no chance down here for a yellow girl. It's either get away from the South--or the usual thing."

In that remark lay a world of bitter knowledge of conditions.

It is remarkable, indeed, that the Negroes should have begun to develop moral standards as rapidly as they have. For in the South few people _expect_ the coloured girl to be moral: everything is against her morality. In the first place, the home life of the great ma.s.s of Negroes is still primitive. They are crowded together in one or two rooms, they get no ideas of privacy, or of decency. The girls are the prey not only of white men but of men of their own race. The highest ideal before their eyes in many cases is the finely dressed, prosperous concubine of a white man. Moreover, in nearly all Southern towns, houses of prost.i.tution are relegated to the Negro quarter. At Montgomery, Ala., I saw such places in respectable Negro neighbourhoods, against which the Negro people had repeatedly and bitterly objected to the city authorities, to no purpose.

The example of such places of vice on Negro children is exactly what it would be on white children. In the same way, although it seems unbelievable, Negro schools in several cities have been built in vice districts. I saw a fine new brick school for coloured children at Louisville placed in one of the very nastiest streets of the city. The same conditions surround at least one coloured school which I saw at New Orleans.

And yet the South, permitting such training in vice, wonders at Negro immorality and is convulsed over the crime of rape. Demanding that the Negro be self-restrained, white men set the example in every way from concubinage down, of immorality and lack of restraint. They sow the whirlwind and look for no crop!

When the coloured girl grows up, she goes to service in a white family, where she either sleeps in an outbuilding (the survival of the old system of Negro "quarters") or goes home at night. In either event the mistress rarely pays the slightest attention to her conduct in this particular. I talked with a woman, a fine type of the old gentlefolk, who expressed with frankness a common conviction in the South.

"We don't consider," she said, "that the Negroes have any morals. Up North where I was visiting this summer I was amazed to find women with coloured servants looking after them, trying to keep them in at night and prevent mischief. We never do that; we know it isn't any use."

It may be imagined how difficult it is in such an atmosphere for Negroes to build up moral standards, or to live decently. If there ever was a human tragedy in this world it is the tragedy of the Negro girl.

_Relations Between White Men and Negro Women_

Illicit relationships between the races have not gone on without causing many a troubled conscience. Nor has a difference in colour always deadened the deeper feelings of the human heart. In spite of laws and colour lines, human nature, wherever found, is profoundly alike. In making my inquiries among coloured colleges I found to my astonishment that in nearly all of them mulatto boys and girls are being educated, and well educated, by their white fathers. A number of them are at Atlanta University, Tuskegee, Hampton, Fisk--indeed, at all of the colleges. And Wilberforce College, next after Lincoln University of Chester County, Pa., the oldest Negro inst.i.tution of learning in the country, founded in 1856, was largely supported in slavery times by Southern white men who felt a moral obligation to educate their coloured sons and daughters. Large farms around Wilberforce (near Xenia) which I have visited were originally bought by Southern slave-owners for their mulatto children, where they could get away from the South and grow up in a free state. Some of these mulatto children, educated in Latin and Greek, with too much money and little to do, went straight to the devil, while others conserved their property, and it is to-day in the hands of their descendants.