The Souls of Black Folk, W. E. B. Du Bois [heaven official's blessing novel english .txt] 📗

life of the people who compose it. The Negro has already been pointed out many times as a religious animal,—a being of that deep emotional nature which turns instinctively toward the supernatural. Endowed with a rich tropical imagination and a keen, delicate appreciation of Nature, the transplanted African lived in a world animate with gods and devils, elves and witches; full of strange influences,—of Good to be implored, of Evil to be propitiated. Slavery, then, was to him the dark triumph of Evil over him. All the hateful powers of the Under-world were striving against him, and a spirit of revolt and revenge filled his heart. He called up all the resources of heathenism to aid,—exorcism and witch-craft, the mysterious Obi worship with its barbarious rites, spells, and blood-sacrifice even, now and then, of human victims. Weird midnight orgies and mystic conjurations were invoked, the witch-woman and the voodoo-priest became the centre of Negro group life, and that vein of vague superstition which characterizes the unlettered Negro even to-day was deepened and strengthened.

 

In spite, however, of such success as that of the fierce Maroons, the Danish blacks, and others, the spirit of revolt gradually died away under the untiring energy and superior strength of the slave masters. By the middle of the eighteenth century the black slave had sunk, with hushed murmurs, to his place at the bottom of a new economic system, and was unconsciously ripe for a new philosophy of life. Nothing suited his condition then better than the doctrines of passive submission embodied in the newly learned Christianity. Slave masters early realized this, and cheerfully aided religious propaganda within certain bounds. The long system of repression and degradation of the Negro tended to emphasize the elements of his character which made him a valuable chattel: courtesy became humility, moral strength degenerated into submission, and the exquisite native appreciation of the beautiful became an infinite capacity for dumb suffering. The Negro, losing the joy of this world, eagerly seized upon the offered conceptions of the next; the avenging Spirit of the Lord enjoining patience in this world, under sorrow and tribulation until the Great Day when He should lead His dark children home,—this became his comforting dream. His preacher repeated the prophecy, and his bards sang,—

 

“Children, we all shall be free

When the Lord shall appear!”

 

This deep religious fatalism, painted so beautifully in “Uncle Tom,” came soon to breed, as all fatalistic faiths will, the sensualist side by side with the martyr. Under the lax moral life of the plantation, where marriage was a farce, laziness a virtue, and property a theft, a religion of resignation and submission degenerated easily, in less strenuous minds, into a philosophy of indulgence and crime. Many of the worst characteristics of the Negro masses of to-day had their seed in this period of the slave’s ethical growth. Here it was that the Home was ruined under the very shadow of the Church, white and black; here habits of shiftlessness took root, and sullen hopelessness replaced hopeful strife.

 

With the beginning of the abolition movement and the gradual growth of a class of free Negroes came a change. We often neglect the influence of the freedman before the war, because of the paucity of his numbers and the small weight he had in the history of the nation. But we must not forget that his chief influence was internal,—was exerted on the black world; and that there he was the ethical and social leader.

Huddled as he was in a few centres like Philadelphia, New York, and New Orleans, the masses of the freedmen sank into poverty and listlessness; but not all of them. The free Negro leader early arose and his chief characteristic was intense earnestness and deep feeling on the slavery question.

Freedom became to him a real thing and not a dream. His religion became darker and more intense, and into his ethics crept a note of revenge, into his songs a day of reckoning close at hand. The “Coming of the Lord” swept this side of Death, and came to be a thing to be hoped for in this day.

Through fugitive slaves and irrepressible discussion this desire for freedom seized the black millions still in bondage, and became their one ideal of life. The black bards caught new notes, and sometimes even dared to sing,—

 

“O Freedom, O Freedom, O Freedom over me!

Before I’ll be a slave

I’ll be buried in my grave,

And go home to my Lord

And be free.”

 

For fifty years Negro religion thus transformed itself and identified itself with the dream of Abolition, until that which was a radical fad in the white North and an anarchistic plot in the white South had become a religion to the black world.

Thus, when Emancipation finally came, it seemed to the freedman a literal Coming of the Lord. His fervid imagination was stirred as never before, by the tramp of armies, the blood and dust of battle, and the wail and whirl of social upheaval.

He stood dumb and motionless before the whirlwind: what had he to do with it? Was it not the Lord’s doing, and marvellous in his eyes? Joyed and bewildered with what came, he stood awaiting new wonders till the inevitable Age of Reaction swept over the nation and brought the crisis of to-day.

 

It is difficult to explain clearly the present critical stage of Negro religion. First, we must remember that living as the blacks do in close contact with a great modern nation, and sharing, although imperfectly, the soul-life of that nation, they must necessarily be affected more or less directly by all the religious and ethical forces that are to-day moving the United States. These questions and movements are, however, overshadowed and dwarfed by the (to them) all-important question of their civil, political, and economic status. They must perpetually discuss the “Negro Problem,”—must live, move, and have their being in it, and interpret all else in its light or darkness. With this come, too, peculiar problems of their inner life,—of the status of women, the maintenance of Home, the training of children, the accumulation of wealth, and the prevention of crime. All this must mean a time of intense ethical ferment, of religious heart-searching and intellectual unrest. From the double life every American Negro must live, as a Negro and as an American, as swept on by the current of the nineteenth while yet struggling in the eddies of the fifteenth century,—from this must arise a painful self-consciousness, an almost morbid sense of personality and a moral hesitancy which is fatal to self-confidence. The worlds within and without the Veil of Color are changing, and changing rapidly, but not at the same rate, not in the same way; and this must produce a peculiar wrenching of the soul, a peculiar sense of doubt and bewilderment. Such a double life, with double thoughts, double duties, and double social classes, must give rise to double words and double ideals, and tempt the mind to pretence or revolt, to hypocrisy or radicalism.

 

In some such doubtful words and phrases can one perhaps most clearly picture the peculiar ethical paradox that faces the Negro of to-day and is tingeing and changing his religious life. Feeling that his rights and his dearest ideals are being trampled upon, that the public conscience is ever more deaf to his righteous appeal, and that all the reactionary forces of prejudice, greed, and revenge are daily gaining new strength and fresh allies, the Negro faces no enviable dilemma. Conscious of his impotence, and pessimistic, he often becomes bitter and vindictive; and his religion, instead of a worship, is a complaint and a curse, a wail rather than a hope, a sneer rather than a faith. On the other hand, another type of mind, shrewder and keener and more tortuous too, sees in the very strength of the anti-Negro movement its patent weaknesses, and with Jesuitic casuistry is deterred by no ethical considerations in the endeavor to turn this weakness to the black man’s strength. Thus we have two great and hardly reconcilable streams of thought and ethical strivings; the danger of the one lies in anarchy, that of the other in hypocrisy. The one type of Negro stands almost ready to curse God and die, and the other is too often found a traitor to right and a coward before force; the one is wedded to ideals remote, whimsical, perhaps impossible of realization; the other forgets that life is more than meat and the body more than raiment. But, after all, is not this simply the writhing of the age translated into black,—

the triumph of the Lie which today, with its false culture, faces the hideousness of the anarchist assassin?

 

To-day the two groups of Negroes, the one in the North, the other in the South, represent these divergent ethical tendencies, the first tending toward radicalism, the other toward hypocritical compromise. It is no idle regret with which the white South mourns the loss of the old-time Negro,—the frank, honest, simple old servant who stood for the earlier religious age of submission and humility. With all his laziness and lack of many elements of true manhood, he was at least open-hearted, faithful, and sincere. To-day he is gone, but who is to blame for his going? Is it not those very persons who mourn for him? Is it not the tendency, born of Reconstruction and Reaction, to found a society on lawlessness and deception, to tamper with the moral fibre of a naturally honest and straightforward people until the whites threaten to become ungovernable tyrants and the blacks criminals and hypocrites? Deception is the natural defence of the weak against the strong, and the South used it for many years against its conquerors; to-day it must be prepared to see its black proletariat turn that same two-edged weapon against itself. And how natural this is! The death of Denmark Vesey and Nat Turner proved long since to the Negro the present hopelessness of physical defence. Political defence is becoming less and less available, and economic defence is still only partially effective. But there is a patent defence at hand,—the defence of deception and flattery, of cajoling and lying. It is the same defence which peasants of the Middle Age used and which left its stamp on their character for centuries. To-day the young Negro of the South who would succeed cannot be frank and outspoken, honest and self-assertive, but rather he is daily tempted to be silent and wary, politic and sly; he must flatter and be pleasant, endure petty insults with a smile, shut his eyes to wrong; in too many cases he sees positive personal advantage in deception and lying. His real thoughts, his real aspirations, must be guarded in whispers; he must not criticise, he must not complain. Patience, humility, and adroitness must, in these growing black youth, replace impulse, manliness, and courage. With this sacrifice there is an economic opening, and perhaps peace and some prosperity. Without this there is riot, migration, or crime. Nor is this situation peculiar to the Southern United States, is it not rather the only method by which undeveloped races have gained the right to share modern culture? The price of culture is a Lie.

 

On the other hand, in the North the tendency is to emphasize the radicalism of the Negro. Driven from his birthright in the South by a situation at which every fibre of his more outspoken and assertive nature revolts, he finds himself in a land where he can scarcely earn a decent living amid the harsh competition and the color discrimination. At the same time, through schools and periodicals, discussions and lectures, he is intellectually quickened and awakened. The soul, long pent up and dwarfed, suddenly expands in new-found freedom. What wonder that every tendency is to excess,—