Twentieth Century Negro Literature.

by Various.

PREFACE

The idea of putting this book on the market originated in the following considerations:

_First._ There is considerable ignorance, on the part of the white people of this country, of the intellectual ability of the Negro, and, as a consequence, the educated Negro does not receive, at the hands of the whites, that respectful consideration to which his education ent.i.tles him.

_Second._ At this time, when the attainments made in the nineteenth century by the other races and nationalities are being paraded, the friends of the Negro are particularly interested to know something of the attainments made by him in that century.

_Third._ There is a strong desire, on the part of those white people who are deeply interested in the American race problem, to know what the educated Negroes are thinking on the topics touching this problem, since it is believed that, if this problem is to be correctly solved, it will be solved by the combined efforts of the intelligent elements of both races.

_Fourth._ A book, in which the aspiring Negro youth of the land can study the character sketches and the literary productions of the scholarly men of their own race along with their study of the character sketches and the choice literary productions of the scholarly white men of the country, is a desideratum.

_Fifth._ The majority of the Negroes need to be enlightened on those vital topics relating to themselves, and on those questions touching their development in civilization.

The object of this book is, therefore: (1) To enlighten the uninformed white people on the intellectual ability of the Negro. (2) To give to those, who are interested in the Negro race, a better idea of the extent to which he contributed to the promotion of America's civilization, and of the intellectual attainments made by him in the nineteenth century. (3) To reflect the views of the most scholarly and prominent Negroes of America on those topics, touching the Negro, that are now engaging the attention of the civilized world. (4) To point out, to the aspiring Negro youth, those men and women of their own race who, by their scholarship, by their integrity of character, and by their earnest efforts in the work of uplifting their own race, have made themselves ill.u.s.trious; also, to enlighten such youth on those ethical, political, and sociological questions, touching the Negro that will sooner or later engage their attention. (5) To enlighten the Negroes on that perplexing problem, commonly called the "Race Problem," that has necessarily grown out of their contact with their ex-masters and their descendants; and also to stimulate them to make greater efforts to ascend to that plane of civilization occupied by the other enlightened peoples of the world.

Now, among all the books on the Negro, there is none whose object is so worthy, comprehensive, and specific as that above set forth. In this the superiority of this book to all others, on the Negro, may be seen. And the superior value of this book is also apparent from the following considerations: (1) This is the only book in which there is such a magnificent array of Negro talent. Other Negro books of a biographical character are objected to, by the intelligent people who have read them, on the ground that they contain too few sketches of scholarly Negroes, and too many of Negroes of ordinary ability. But such a criticism cannot be made on this book since, as a matter of fact, all of the one hundred men and women, appearing in it, are among the best educated Negroes in the world. (2) This is the only book from which one can get anything like a definite and correct idea of the progress made by the Negro since his Emanc.i.p.ation along all lines. (3) There is no book but this one in which there can be found expressed the thoughts of any considerable number of educated Negroes on so many political, religious, civil, moral and sociological problems touching the Negro, which are interesting alike to the politician, the moralist and the sociologist.

But it is not to be understood that the one hundred men and women mentioned in this book are the only Negro scholars in this country. So far from this, there are hundreds of other Negroes who are as scholarly, as prominent and as active in the work of uplifting their race as the one hundred herein given. These one hundred appear here, rather than others, for no other reason than that they are better known to the editor. Now, in sending forth this book, the editor ardently hopes that it will not only accomplish the objects herein set forth, but that it will also do much towards bringing about a better understanding between the two races in the South.

D. W. CULP, Palatka, Fla.

[Ill.u.s.tration: W. H. Crogman, A. M.]

PROF. W. H. CROGMAN, A. M.

Prof. W. H. Crogman, A. M., who occupies the chair of Greek and Latin in Clark University, Atlanta, in Christian character, scholarship in his department, literary ability, general culture and distinguished services stands, it is safe to say, among the first four, if not at the head of the Negro race. In all the particulars mentioned, he would honor a professorship in any college in the land.

Prof. Crogman was born on the island of St. Martin, May 5, 1841. In 1855, Mr. B. L. Boomer, chief mate of the vessel, visiting the island, became interested in the boy, then an orphan, and induced him to come to the United States. Mr.

Boomer took him to his home in Middleboro, Ma.s.s., sent him to district school in the winter, and always took great interest in him. Mr. Boomer's brothers were all seafaring men, captains or officers of vessels. With one of these the boy, Willie, began to follow the sea. This beginning afterward led to a life of eleven years on the ocean. He visited many lands, and observant and thoughtful, obtained a wide knowledge of various nationalities and parts of the world. His visits included especially England, various points on the Continent of Europe, Calcutta and Bombay in Asia, various places in South America and Australia.

In 1866, at the suggestion of Mr. Boomer, that an academic education would make him useful, Prof. Crogman, then at the age of twenty-five, began to earn means to attend an academy. He worked and laid by money till two years later in 1868, he entered Pierce Academy, in Middleboro, Ma.s.s. He remained there two years, taking an English course with French and bookkeeping.

After completing his academic course, in the Fall of 1870, Prof. Crogman started for the South to give his life to the Christian education and elevation of his race. He was recommended by the Boston Preachers' Meeting to the work in South Carolina, and was employed by Rev. T. W. Lewis as instructor in English branches, at Claflin University, Orangeburg, S. C. Here he remained three years. In this work he became impressed with the need of a knowledge of Greek and Latin and began the study of Latin by himself. To gain a knowledge of these branches he went to Atlanta University in the Fall of 1873. This resulted in his completing there the full cla.s.sical course in 1876. Prof. Francis, of Atlanta University, who was one of his teachers there, was present at the reception and in a most happy speech paid a high tribute to Prof. Crogman's manhood, industry, thorough scholarship and rapid advancement during his college life, completing as he did the four years' course in three years.

He spoke also of Prof. Crogman's carrying off as his bride one of their n.o.blest and most gifted and cultured young ladies, Miss Lavinia C. Mott, of Charlotte, N. C.

Immediately on his graduating from Atlanta University, Prof.

Crogman was called to a position on the faculty of Clark University, where he has been ever since, having occupied his present chair since 1880. Letters expressive of their highest appreciation of him and his work were read from several of his students, who now themselves occupy prominent positions.

Prof. Crogman is author of "Talks for the Times," a book in which almost every phase of the Race Problem is discussed in a very practical and fascinating style. Speaking of this book, the "Independent" says:

"We notice this collection of 'Talks for the Times' with unusual pleasure. They are worthy of the strong and cultivated gentleman who is their author. They deal largely with Negro education, educational inst.i.tutions and educators, but occasionally deal with general topics, such as 'Life's Deeper Meanings.' The author speaks of his race and speaks in strong, polished English, full of nerve and rich in the music of good English prose."

The "California Christian Advocate" says:

"We are minded to say, 'here is a volume that must be intensely interesting to all who are interested in the culture and continued advancement of the Negro.' But why should we thus write? It would be nearer our deliberate estimate to say, 'Here is a book made up of manly and vigorous addresses by a vigorous, scholarly and independent thinker.' Whoever values the result of scholarly investigation will be interested in this volume. We do not hesitate to say that but for the n.o.ble identification of the author with his own people in such addresses as 'The Negro's Need,' 'The Negro's Claims,' and 'The Negro Problem,' no one who reads this book would guess that Professor Crogman was other than a vigorous minded Anglo-Saxon. And yet to our thinking, it is much to say that 'Talks for the Times' is the production of a ripe scholar who is of almost pure African blood--a man who almost entirely by his own exertion has climbed steadily up the ladder of scholarship until he is no mean exponent of the culture of our day."

INTRODUCTION.

BY PROF. W. H. CROGMAN.

I am requested to write an introduction to this volume of essays, written by representative men and women of the Negro race and touching almost every phase of the Negro question. Certainly it is a hopeful sign that the Negro is beginning, with some degree of seriousness, to turn his eyes inward, to study himself, and try to discover what are his possibilities, and what the obstructions that lie in the way to his larger development. Undoubtedly this is a rational method of procedure, and the one most likely to reward his effort; for it is only in proportion as we become interested in ourselves that we enlist the interest of others, and only in proportion as we respect ourselves that we command the respect of others. The story is told of a Negro who, at some time during the War of the Rebellion, being asked why he did not enlist in the army, replied: "De Norf and de Souf am two dogs fightin' over a bone. De n.i.g.g.e.r am de bone and takes no part in de conflict." That this is not the language of an intelligent Negro is quite evident, if, indeed, it be the language of a Negro at all. So common has it been in this country to caricature the black man, to represent him as a driveler in speech and a buffoon in action, that I am always loath to accept as his those many would-be-witty sayings which, too often, originating with others, have been attributed to him. But be the author of that remark whosoever he may, one thing now is perfectly apparent--the Negro has reached beyond the "bone" stage.

He is no longer content with being a pa.s.sive observer, a quiet looker-on, while his character and interests are under discussion. He is now disposed to speak for himself, to "take part in the conflict."

Any one desiring evidence of this will find it in the following pages of "Twentieth Century Negro Literature."

This book will do good. It will enlighten many of both races on topics respecting which they seem to be profoundly ignorant. Not very long ago a Negro delivered an address in one of the largest churches in Atlanta. It was an occasion in which a goodly number of white people was present. They expressed themselves as being delighted. One man said to a colored bishop that he didn't know there was a Negro in the state that could have delivered such an address. The fact is, both the good bishop and the writer of these lines might have found him twenty who could, at least, deliver an address as good, and ten, probably, who could deliver a better. Well, we don't know each other--we white and black folk. We are neighbors, yet strangers. Our thoughts, our motives, our desires are unknown to each other. Between the best white and black people, in whom alone vests the possibility of a rational and peaceful solution of the race question, there is absolutely no communication, no opportunity for exchange of views. Herein lies the danger; for both people, as a consequence, are suspicious, the one of the other. Not infrequently, with much uncharitableness, we attribute wrong motives to those who are truly our friends. Were we acquainted with one another, as we ought to be, we would doubtless be surprised to discover how little we differ in our thinking with reference to many of the vexed questions confronting us. Indeed, it has always been the belief of the writer, frequently expressed, that neither of the races is as bad as it appears to the other. May we not hope, then, that "Twentieth Century Negro Literature" may have the good fortune of falling into the hands of many white friends.

On the other hand, the book must be stimulating to the Negro people, especially to those of the younger generation, now blessed with large educational privilege. It must awaken in them self-respect, self-reliance, and the ambition to be and to do. By the perusal of its pages they will be led to see more clearly the path of duty, and to feel more sensibly the weight of responsibility resting upon them. The first generation of Negroes after emanc.i.p.ation exhibited to a painful degree the spirit of dependence, an inclination to lean on something and on somebody--now on the politician, now on the philanthropist. The reason for this, of course, is not far to fetch. The spirit of dependence is invariably a characteristic of weakness. It was not to be expected that the first generation emerging from slavery would possess all the heroic qualities. Gradually, however, the Negro is realizing the importance of self-help. Good books, among other agencies, will deepen this impression, and ultimately lead him to imbibe in all its fulness the sentiment of the poet,

"Destiny is not about thee, but within; Thyself must make thyself."

The contributors to this volume are worthy of notice. They are among the best we have. Some of them are personally known to the writer.

They are men of experience, scholarly men, shunning rather than courting notoriety--just the cla.s.s of men to guide a people, alas, too easily led astray by pretentious ignorance. From a number so large and so meritorious it would seem invidious to select any for special mention. It may not be out of place, however, to say a few words with reference to the editor and compiler, Dr. D. W. Culp. Born a slave in Union County, South Carolina, like many a black boy, he has had to forge his way to the front. In 1876 we find him graduating in a cla.s.s of one from Biddle University--the first college graduate from that school. In the fall of the same year he entered Princeton Theological Seminary, and at the same time pursued studies in philosophy, history, and psychology in the university under the eminent Doctor McCosh. His first appearance in the university was the signal for a display of race prejudice. To the Southern students especially his presence was very obnoxious. Several of them immediately left the college and went home. To the credit of their parents, it should be said, they were led to return. Before the expiration of three years Mr. Culp, by exemplary conduct and good scholarship, won the respect and friendship of the students in both university and seminary, the Southerners included. He was graduated from the seminary in 1879, and immediately found work as pastor under the Freedmen's Board of the Northern Presbyterian Church.

He served in the pastorate several years in different states, was for a time princ.i.p.al of a school in Jacksonville, Florida, the largest school in the state. Becoming, however, more and more interested in the physical salvation of his race, he entered upon the study of medicine in the University of Michigan; but was finally graduated with honor from the Ohio Medical University, in 1891, since which time he has followed the practice of medicine. For a pa.s.sionate love of knowledge, and for persistent effort in trying to secure it, Dr. Culp is a n.o.ble and inspiring example to the young and aspiring Negro.

Clark University, South Atlanta, Georgia, December 16, 1901.

THE EDITOR'S BIOGRAPHY, BY WALTER I. LEWIS.

Daniel Wallace Culp, compiler and editor of this book, was born about forty-seven years ago, of slave parents, four miles from Union Court House in South Carolina. His mother, Marilla by name, was an excellent type of the devout Christian woman of her day; she believed firmly in that G.o.d, whose inscrutable wisdom directed the ways of her race through paths that were truly hard. She hesitated not to teach her son Daniel to love, fear and obey the G.o.d in whom she trusted, using whatever light she had.

Christopher Brandon, to whom Daniel and his mother belonged, was one of those slave-holders in South Carolina who did not believe in the inst.i.tution of slavery, but being uncertain as to whether his slaves would be better off if he freed them, he held them, establishing a sort of patrimony in which his slaves were allowed such superior opportunities and advantages that the less favored neighbors styled them "Brandon's free Negroes." This distinction carried with it its disadvantages as well, for on account of the ease and comfort allowed them, they were despised alike by the hard-hearted slave-owners and the less fortunate slaves.

Brandon was kind to his slaves, who were made to work enough to keep a plenty at home to live upon. He also protected them against whatever ill treatment begrudging neighbors might be prompted to offer.

Brandon was a bachelor. He made a favorite and close companion of Daniel to the extent of having him occupy the same bed with him. This affection of the bachelor master lasted until his death, which occurred several years after the emanc.i.p.ation.

It is said that in his expiring moments this good man, Brandon, called for young Daniel, who was then too far away to be on hand in time to hear what was to have been said before death ensued. Thus died a man who was brave enough, in the midst of environments that were exacting to the extent of active ostracism for his a.s.sertion of his belief that the Negro is a real human being, possessed of a mind, soul and rights to happiness, and should share in the community of responsibilities.

At an early age Daniel became anxious to know what is in books. This ambition was fed by his former master, who became his first teacher. This make-shift tutelage continued until 1869, when this rapid little learner caught a sight of better intellectual food. Accordingly he left his rural home, his soul charged with greater things, and entered Biddle Memorial Inst.i.tute, now Biddle University, at Charlotte, N. C.

As a student Daniel did not attract any special attention until he had pa.s.sed the preparatory and entered the regular cla.s.sical course of that inst.i.tution. It was here that he won great distinction in his faculty for acquiring a ready knowledge of the languages and the higher mathematics. So rapidly did he advance in these studies that it was found necessary to place him in a cla.s.s alone, none of his mates being able to keep up with him. This separation was from a cla.s.s of about twenty young men from the Carolinas, Virginia, Georgia and Tennessee. For five years he studied, making an advancement that was frequently a marvel to the teachers, some of whom were at times puzzled to sustain their place of superiority over him.

In 1876 Daniel Wallace Culp graduated from Biddle University, being the first graduate from the cla.s.sical department of that inst.i.tution, with the degree of Bachelor of Arts.

Having decided to study theology, he, in the fall of the same year in which he graduated from Biddle, entered Princeton Theological Seminary. At the same time he entered Princeton College to study the History of Philosophy and Psychology under the great Dr. McCosh.

The presence of a colored student in the cla.s.ses at Princeton College (which has no connection with the Theological Seminary) was particularly obnoxious to the young men of the South, of whom there were several then in attendance. This brought on a crisis. The young white men of the South packed their trunks and left for their homes, declaring with much emphasis that they would not sit in the lecture room with a "n.i.g.g.e.r." But, strange to relate, their parents showed better sense by requiring them to promptly return. In the meanwhile efforts were made to have Dr. Culp discontinue his attendance at these lectures, all of which he positively refused to do. The young men from the South finally became friendly, and things moved on smoothly, Dr.