Civilization the Primal Need of the Race Part 1

Civilization the Primal Need of the Race.

by Alexander Crummell.

GENTLEMEN:--

There is no need, I apprehend, that I should undertake to impress you with a sense either of the need or of the importance of our a.s.semblage here to-day. The fact of your coming here is, of itself, the clearest evidence of your warm acquiescence in the summons to this meeting, and of your cordial interest in the objects which it purposes to consider.

Nothing has surprised and gratified me so much as the anxiousness of many minds for the movement which we are on the eve of beginning. In the letters which our Secretary, Mr. Cromwell, has received, and which will be read to us, we are struck by the fact that one cultured man here and another there,--several minds in different localities,--tell him that this is just the thing they have desired, and have been looking for.

I congratulate you, therefore, gentlemen, on the opportuneness of your a.s.semblage here. I felicitate you on the superior and lofty aims which have drawn you together. And, in behalf of your compeers, resident here in the city of Washington, I welcome you to the city and to the important deliberations to which our organization invites you.

Just here, let me call your attention to the uniqueness and specialty of this conference. It is unlike any other which has ever taken place in the history of the Negro, on the American Continent. There have been, since the landing of the first black cargo of slaves at Jamestown, Va., in 1619, numerous conventions of men of our race. There have been Religious a.s.semblies, Political Conferences, suffrage meetings, educational conventions. But _our_ meeting is for a purpose which, while inclusive, in some respects, of these various concerns, is for an object more distinct and positive than any of them.

What then, it may be asked, is the special undertaking we have before us, in this Academy? My answer is the civilization of the Negro race in the United States, by the scientific processes of literature, art, and philosophy, through the agency of the cultured men of this same Negro race. And here, let me say, that the special race problem of the Negro in the United States is his civilization.

I doubt if there is a man in this presence who has a higher conception of Negro capacity than your speaker; and this of itself, precludes the idea, on my part, of race disparagement. But, it seems manifest to me that, as a race in this land, we have no art; we have no science; we have no philosophy; we have no scholarship. Individuals we have in each of these lines; but mere individuality cannot be recognized as the aggregation of a family, a nation, or a race; or as the interpretation of any of them. And until we attain the role of civilization, we cannot stand up and hold our place in the world of culture and enlightenment.

And the forfeiture of such a place means, despite, inferiority, repulsion, drudgery, poverty, and ultimate death! Now gentlemen, for the creation of a complete and rounded man, you need the impress and the moulding of the highest arts. But how much more so for the realizing of a true and lofty _race_ of men. What is true of a man is deeply true of a people. The special need in such a case is the force and application of the highest arts; not mere mechanism; not mere machinery; not mere handicraft; not the mere grasp on material things; not mere temporal ambitions. These are but incidents; important indeed, but pertaining mainly to man's material needs, and to the feeding of the body. And the incidental in life is incapable of feeding the living soul. For "man cannot live by bread alone, but by every word that proceedeth out of the mouth of G.o.d." And civilization is the _secondary_ word of G.o.d, given for the nourishment of humanity.

To make _men_ you need civilization; and what I mean by civilization is the action of exalted forces, both of G.o.d and man. For manhood is the most majestic thing in G.o.d's creation; and hence the demand for the very highest art in the shaping and moulding of human souls.

What is the great difficulty with the black race, in this era, in this land? It is that both within their ranks, and external to themselves, by large schools of thought interested in them, material ideas in divers forms are made prominent, as the master-need of the race, and as the surest way to success. Men are constantly dogmatizing theories of sense and matter as the salvable hope of the race. Some of our leaders and teachers boldly declare, now, that _property_ is the source of power; and then, that _money_ is the thing which commands respect. At one time it is _official position_ which is the masterful influence in the elevation of the race; at another, men are disposed to fall back upon _blood_ and _lineage_, as the root (source) of power and progress.

Blind men! For they fail to see that neither property, nor money, nor station, nor office, nor lineage, are fixed factors, in so large a thing as the destiny of man; that they are not vitalizing qualities in the changeless hopes of humanity. The greatness of peoples springs from their ability to grasp the grand conceptions of being. It is the absorption of a people, of a nation, of a race, in large majestic and abiding things which lifts them up to the skies. These once apprehended, all the minor details of life follow in their proper places, and spread abroad in the details and the comfort of practicality. But until these gifts of a lofty civilization are secured, men are sure to remain low, debased and grovelling.

It was the apprehension of this great truth which led Melancthon, 400 years ago, to declare--"Unless we have the scientific mind we shall surely revert again to barbarism." He was a scholar and a cla.s.sic, a theologian and a philosopher. With probably the exception of Erasmus, he was the most erudite man of his age. He was the greatest Grecian of his day. He was rich "with the spoils of time." And so running down the annals of the ages, he discovered the majestic fact, which Coleridge has put in two simple lines:--

"We may not hope from outward things to win The pa.s.sion and the life whose fountains are within;"

which Wordsworth, in grand style, has declared,

"By the soul only the nations shall be free."

But what is this other than the utterance of Melancthon,--"Without the scientific mind, barbarism." This is the teaching of history. For 2,000 years, Europe has been governed, in all its developments, by Socrates, and Aristotle, and Plato, and Euclid. These were the great idealists; and as such, they were the great progenitors of all modern civilization, the majestic agents of G.o.d for the civil upbuilding of men and nations.

For civilization is, in its origins, ideals; and hence, in the loftiest men, it bursts forth, producing letters, literature, science, philosophy, poetry, sculpture, architecture, yea, all the arts; and brings them with all their gifts, and lays them in the lap of religion, as the essential condition of their vital permanance and their continuity.

But civilization never seeks permanent abidence upon the heights of Olympus. She is human, and seeks all human needs. And so she descends, re-creating new civilizations; uplifting the crudeness of laws, giving scientific precision to morals and religion, stimulating enterprise, extending commerce, creating manufactures, expanding mechanism and mechanical inventions; producing revolutions and reforms; humanizing labor; meeting the minutest human needs, even to the manufacturing needles for the industry of seamstresses and for the commonest uses of human fingers. All these are the fruits of civilization.

Who are to be the agents to lift up this people of ours to the grand plane of civilization? Who are to bring them up to the height of n.o.ble thought, grand civility, a chaste and elevating culture, refinement, and the impulses of irrepressible progress? It is to be done by the scholars and thinkers, who have secured the vision which penetrates the center of nature, and sweeps the circles of historic enlightenment; and who have got insight into the life of things, and learned the art by which men touch the springs of action.

For to transform and stimulate the souls of a race or a people is a work of intelligence. It is a work which demands the clear induction of world-wide facts, and the perception of their application to new circ.u.mstances. It is a work which will require the most skillful resources, and the use of the scientific spirit.

But every man in a race cannot be a philosopher: nay, but few men in any land, in any age, can grasp ideal truth. Scientific ideas however must be apprehended, else there can be no progress, no elevation.

Just here arises the need of the trained and scholarly men of a race to employ their knowledge and culture and teaching and to guide both the opinions and habits of the crude ma.s.ses. The ma.s.ses, nowhere are, or can be, learned or scientific. The scholar is exceptional, just the same as a great admiral like Nelson is, or a grand soldier like Caesar or Napoleon.

But the leader, the creative and organizing mind, is the master-need in all the societies of man. But, if they are not inspired with the notion of leadership and duty, then with all their Latin and Greek and science they are but pedants, trimmers, opportunists. For all true and lofty scholarship is weighty with the burdens and responsibilities of life and humanity.

But these reformers must not be mere scholars. They must needs be both scholars and philanthropists. For this, indeed, has it been in all the history of men. In all the great revolutions, and in all great reforms which have transpired, scholars have been conspicuous; in the re-construction of society, in formulating laws, in producing great emanc.i.p.ations, in the revival of letters, in the advancement of science, in the rennaissance of art, in the destruction of gross superst.i.tions and in the restoration of true and enlightened religion.

And what is the spirit with which they are to come to this work? My answer is, that _disinterestedness_ must animate their motives and their acts. Whatever rivalries and dissensions may divide man in the social or political world, let generosity govern _us_. Let us emulate one another in the prompt recognition of rare genius, or uncommon talent. Let there be no tardy acknowledgment of worth in _our_ world of intellect. If we are fortunate enough, to see, of a sudden, a clever mathematician of our cla.s.s, a brilliant poet, a youthful, but promising scientist or philosopher, let us rush forward, and hail his coming with no hesitant admiration, with no reluctant praise.

It is only thus, gentlemen, that we can bring forth, stimulate, and uplift all the latent genius, garnered up, in the by-places and sequestered corners of this neglected Race.

It is only thus we can nullify and break down the conspiracy which would fain limit and narrow the range of Negro talent in this caste-tainted country. It is only thus, we can secure that recognition of genius and scholarship in the republic of letters, which is the rightful prerogative of every race of men. It is only thus we can spread abroad and widely disseminate that culture and enlightment which shall permeate and leaven the entire social and domestic life of our people and so give that civilization which is the nearest ally of religion.

THE ATt.i.tUDE OF THE AMERICAN MIND TOWARD THE NEGRO INTELLECT.

For the first time in the history of this nation the colored people of America have undertaken the difficult task, of stimulating and fostering the genius of their race as a distinct and definite purpose. Other and many gatherings have been made, during our own two and a half centuries'

residence on this continent, for educational purposes; but ours is the first which endeavors to rise up to the plane of culture.

For my own part I have no misgivings either with respect to the legitimacy, the timeliness, or the prospective success of our venture.

The race in the brief period of a generation, has been so fruitful in intellectual product, that the time has come for a coalescence of powers, and for reciprocity alike in effort and appreciation. I congratulate you, therefore, on this your first anniversary. To me it is, I confess, a matter of rejoicing that we have, as a people, reached a point where we have a cla.s.s of men who will come together for purposes, so pure, so elevating, so beneficent, as the cultivation of mind, with the view of meeting the uses and the needs of our benighted people.

I feel that if this meeting were the end of this Academy; if I could see that it would die this very day, I would nevertheless, cry out--"All hail!" even if I had to join in with the salutation--"farewell forever!"

For, first of all, you have done, during the year, that which was never done so completely before,--a work which has already told upon the American mind; and next you have awakened in the Race an ambition which, in some form, is sure to reproduce both mental and artistic organization in the future.

The cultured cla.s.ses of our country have never interested themselves to stimulate the desires or aspirations of the mind of our race. They have left us terribly alone. Such stimulation, must, therefore, in the very nature of things, come from ourselves.

Let us state here a simple, personal incident, which will well serve to ill.u.s.trate a history.

I entered, sometime ago, the parlor of a distinguished southern clergyman. A kinsman was standing at his mantel, writing. The clergyman spoke to his relative--"Cousin, let me introduce to you the Rev. C., a clergyman of our Church," His cousin turned and looked down at me; but as soon as he saw my black face, he turned away with disgust, and paid no more attention to me than if I were a dog.

Now, this porcine gentleman, would have been perfectly courteous, if I had gone into his parlor as a cook, or a waiter, or a bootblack. But my profession, as a clergyman, suggested the idea of letters and cultivation; and the contemptible sn.o.b at once forgot his manners, and put aside the common decency of his cla.s.s.

Now, in this, you can see the att.i.tude of the American mind toward the Negro intellect. A reference to this att.i.tude seems necessary, if we would take in, properly, the present condition of Negro culture.

It presents a most singular phenomenon. Here was a people laden with the spoils of the centuries, bringing with them into this new land the culture of great empires; and, withal, claiming the exalted name and grand heritage of Christians. By their own voluntary act they placed right beside them a large population of another race of people, seized as captives, and brought to their plantations from a distant continent.

This other race was an unlettered, unenlightened, and a pagan people.

What was the att.i.tude taken by this master race toward their benighted bondsmen? It was not simply that of indifference or neglect. There was nothing negative about it.

They began, at the first, a systematic ignoring of the fact of intellect in this abased people. They undertook the process of darkening their minds.

"Put out the light, and then, put out the light!" was their cry for centuries. Paganizing themselves, they sought a deeper paganizing of their serfs than the original paganism that these had brought from Africa. There was no legal artifice conceivable which was not resorted to, to blindfold their souls from the light of letters; and the church, in not a few cases, was the prime offender.[1]

Then the legislatures of the several states enacted laws and Statutes, closing the pages of every book printed to the eyes of Negroes; barring the doors of every school-room against them! And this was the systematized method of the intellect of the South, to stamp out the brains of the Negro!

It was done, too, with the knowledge that the Negro had brain power.

There was _then_, no denial that the Negro had intellect. That denial was an after thought. Besides, legislatures never pa.s.s laws forbidding the education of pigs, dogs, and horses. They pa.s.s such laws against the intellect of _men_.

However, there was then, at the very beginning of the slave trade, everywhere, in Europe, the glintings forth of talent in great Negro geniuses,--in Spain, and Portugal, in France and Holland and England;[2]

and Phillis Wheatley and Banneker and Chavis and Peters, were in evidence on American soil.

It is manifest, therefore, that the objective point in all this legislation was INTELLECT,--the intellect of the Negro! It was an effort to becloud and stamp out the intellect of the Negro!