Part 11
The theory was that within these bounds was Freedom--the Liberty to think and do and move as one wished. The real realm of freedom was found in experience to be much narrower than this in one direction and much broader in another. In matters of Truth and Faith and Beauty, the Ancient Law was inexcusably strait and modern law unforgivably stupid. It is here that the future and mighty fight for Freedom must and will be made. Here in the heavens and on the mountaintops, the air of Freedom is wide, almost limitless, for here, in the highest stretches, individual freedom harms no man, and, therefore, no man has the right to limit it.
On the other hand, in the valleys of the hard, unyielding laws of matter and the social necessities of time production, and human intercourse, the limits on our freedom are stern and unbending if we would exist and thrive. This does not say that everything here is governed by incontrovertible "natural" law which needs no human decision as to raw materials, machinery, prices, wages, news-dissemination, education of children, etc.; but it does mean that decisions here must be limited by brute facts and based on science and human wants.
Today the scientific and ethical boundaries of our industrial activities are not in the hands of scientists, teachers, and thinkers; nor is the intervening opportunity for decision left in the control of the public whose welfare such decisions guide. On the contrary, the control of industry is largely in the hands of a powerful few, who decide for their own good and regardless of the good of others. The making of the rules of Industry, then, is not in the hands of All, but in the hands of the Few. The Few who govern industry envisage, not the wants of mankind, but their own wants. They work quietly, often secretly, opposing Law, on the one hand, as interfering with the "freedom of industry"; opposing, on the other hand, free discussion and open determination of the rules of work and wealth and wages, on the ground that harsh natural law brooks no interference by Democracy.
These things today, then, are not matters of free discussion and determination. They are strictly controlled. Who controls them? Who makes these inner, but powerful, rules? Few people know. Others assert and believe these rules are "natural"--a part of our inescapable physical environment. Some of them doubtless are; but most of them are just as clearly the dictates of self-interest laid down by the powerful private persons who today control industry. Just here it is that modern men demand that Democracy supplant skilfully concealed, but all too evident, Monarchy.
In industry, monarchy and the aristocracy rule, and there are those who, calling themselves democratic, believe that democracy can never enter here. Industry, they maintain, is a matter of technical knowledge and ability, and, therefore, is the eternal heritage of the few. They point to the failure of attempts at democratic control in industry, just as we used to point to Spanish-American governments, and they expose, not simply the failures of Russian Soviets,--they fly to arms to prevent that greatest experiment in industrial democracy which the world has yet seen. These are the ones who say: We must control labor or civilization will fail; we must control white labor in Europe and America; above all, we must control yellow labor in Asia and black labor in Africa and the South, else we shall have no tea, or rubber, or cotton. And yet,--and yet is it so easy to give up the dream of democracy? Must industry rule men or may men rule even industry? And unless men rule industry, can they ever hope really to make laws or educate children or create beauty?
That the problem of the democratization of industry is tremendous, let no man deny. We must spread that sympathy and intelligence which tolerates the widest individual freedom despite the necessary public control; we must learn to select for public office ability rather than mere affability. We must stand ready to defer to knowledge and science and judge by result rather than by method; and finally we must face the fact that the final distribution of goods--the question of wages and income is an ethical and not a mere mechanical problem and calls for grave public human judgment and not secrecy and closed doors. All this means time and development. It comes not complete by instant revolution of a day, nor yet by the deferred evolution of a thousand years--it comes daily, bit by bit and step by step, as men and women learn and grow and as children are trained in Truth.
These steps are in many cases clear: the careful, steady increase of public democratic ownership of industry, beginning with the simplest type of public utilities and monopolies, and extending gradually as we learn the way; the use of taxation to limit inheritance and to take the unearned increment for public use beginning (but not ending) with a "single tax" on monopolized land values; the training of the public in business technique by co-operation in buying and selling, and in industrial technique by the shop committee and manufacturing guild.
But beyond all this must come the Spirit--the Will to Human Brotherhood of all Colors, Races, and Creeds; the Wanting of the Wants of All. Perhaps the finest contribution of current Socialism to the world is neither its light nor its dogma, but the idea back of its one mighty word--Comrade!
The Call
In the Land of the Heavy Laden came once a dreary day. And the King, who sat upon the Great White Throne, raised his eyes and saw afar off how the hills around were hot with hostile feet and the sound of the mocking of his enemies struck anxiously on the King's ears, for the King loved his enemies. So the King lifted up his hand in the glittering silence and spake softly, saying: "Call the Servants of the King." Then the herald stepped before the armpost of the throne, and cried: "Thus saith the High and Mighty One, who inhabiteth Eternity, whose name is Holy,--the Servants of the King!"
Now, of the servants of the king there were a hundred and forty-four thousand,--tried men and brave, brawny of arm and quick of wit; aye, too, and women of wisdom and women marvelous in beauty and grace. And yet on this drear day when the King called, their ears were thick with the dust of the enemy, their eyes were blinded with the flashing of his spears, and they hid their faces in dread silence and moved not, even at the King's behest. So the herald called again. And the servants cowered in very shame, but none came forth. But the third blast of the herald struck upon a woman's heart, afar. And the woman straightway left her baking and sweeping and the rattle of pans; and the woman straightway left her chatting and gossiping and the sewing of garments, and the woman stood before the King, saying: "The servant of thy servants, O Lord."
Then the King smiled,--smiled wondrously, so that the setting sun burst through the clouds, and the hearts of the King's men dried hard within them. And the low-voiced King said, so low that even they that listened heard not well: "Go, smite me mine enemies, that they cease to do evil in my sight." And the woman quailed and trembled. Three times she lifted her eyes unto the hills and saw the heathen whirling onward in their rage. And seeing, she shrank--three times she shrank and crept to the King's feet.
"O King," she cried, "I am but a woman."
And the King answered: "Go, then, Mother of Men."
And the woman said, "Nay, King, but I am still a maid." Whereat the King cried: "O maid, made Man, thou shalt be Bride of God."
And yet the third time the woman shrank at the thunder in her ears, and whispered: "Dear God, I am black!"
The King spake not, but swept the veiling of his face aside and lifted up the light of his countenance upon her and lo! it was black.
So the woman went forth on the hills of God to do battle for the King, on that drear day in the land of the Heavy Laden, when the heathen raged and imagined a vain thing.
VII
THE DAMNATION OF WOMEN
I remember four women of my boyhood: my mother, cousin Inez, Emma, and Ide Fuller. They represented the problem of the widow, the wife, the maiden, and the outcast. They were, in color, brown and light-brown, yellow with brown freckles, and white. They existed not for themselves, but for men; they were named after the men to whom they were related and not after the fashion of their own souls.
They were not beings, they were relations and these relations were enfilmed with mystery and secrecy. We did not know the truth or believe it when we heard it. Motherhood! What was it? We did not know or greatly care. My mother and I were good chums. I liked her. After she was dead I loved her with a fierce sense of personal loss.
Inez was a pretty, brown cousin who married. What was marriage? We did not know, neither did she, poor thing! It came to mean for her a litter of children, poverty, a drunken, cruel companion, sickness, and death. Why?
There was no sweeter sight than Emma,--slim, straight, and dainty, darkly flushed with the passion of youth; but her life was a wild, awful struggle to crush her natural, fierce joy of love. She crushed it and became a cold, calculating mockery.
Last there was that awful outcast of the town, the white woman, Ide Fuller. What she was, we did not know. She stood to us as embodied filth and wrong,--but whose filth, whose wrong?
Grown up I see the problem of these women transfused; I hear all about me the unanswered call of youthful love, none the less glorious because of its clean, honest, physical passion. Why unanswered? Because the youth are too poor to marry or if they marry, too poor to have children. They turn aside, then, in three directions: to marry for support, to what men call shame, or to that which is more evil than nothing. It is an unendurable paradox; it must be changed or the bases of culture will totter and fall.
The world wants healthy babies and intelligent workers. Today we refuse to allow the combination and force thousands of intelligent workers to go childless at a horrible expenditure of moral force, or we damn them if they break our idiotic conventions. Only at the sacrifice of intelligence and the chance to do their best work can the majority of modern women bear children. This is the damnation of women.
All womanhood is hampered today because the world on which it is emerging is a world that tries to worship both virgins and mothers and in the end despises motherhood and despoils virgins.
The future woman must have a life work and economic independence. She must have knowledge. She must have the right of motherhood at her own discretion. The present mincing horror at free womanhood must pass if we are ever to be rid of the bestiality of free manhood; not by guarding the weak in weakness do we gain strength, but by making weakness free and strong.
The world must choose the free woman or the white wraith of the prostitute. Today it wavers between the prostitute and the nun. Civilization must show two things: the glory and beauty of creating life and the need and duty of power and intelligence. This and this only will make the perfect marriage of love and work.
God is Love, Love is God; There is no God but Love And Work is His Prophet!
All this of woman,--but what of black women?
The world that wills to worship womankind studiously forgets its darker sisters. They seem in a sense to typify that veiled Melancholy:
"Whose saintly visage is too bright To hit the sense of human sight, And, therefore, to our weaker view O'er-laid with black."
Yet the world must heed these daughters of sorrow, from the primal black All-Mother of men down through the ghostly throng of mighty womanhood, who walked in the mysterious dawn of Asia and Africa; from Neith, the primal mother of all, whose feet rest on hell, and whose almighty hands uphold the heavens; all religion, from beauty to beast, lies on her eager breasts; her body bears the stars, while her shoulders are necklaced by the dragon; from black Neith down to
"That starr'd Ethiop queen who strove To set her beauty's praise above The sea-nymphs,"
through dusky Cleopatras, dark Candaces, and darker, fiercer Zinghas, to our own day and our own land,--in gentle Phillis; Harriet, the crude Moses; the sybil, Sojourner Truth; and the martyr, Louise De Mortie.
The father and his worship is Asia; Europe is the precocious, self-centered, forward-striving child; but the land of the mother is and was Africa. In subtle and mysterious way, despite her curious history, her slavery, polygamy, and toil, the spell of the African mother pervades her land. Isis, the mother, is still titular goddess, in thought if not in name, of the dark continent. Nor does this all seem to be solely a survival of the historic matriarchate through which all nations pass,--it appears to be more than this,--as if the great black race in passing up the steps of human culture gave the world, not only the Iron Age, the cultivation of the soil, and the domestication of animals, but also, in peculiar emphasis, the mother-idea.
"No mother can love more tenderly and none is more tenderly loved than the Negro mother," writes Schneider. Robin tells of the slave who bought his mother's freedom instead of his own. Mungo Park writes: "Everywhere in Africa, I have noticed that no greater affront can be offered a Negro than insulting his mother. 'Strike me,' cries a Mandingo to his enemy, 'but revile not my mother!'" And the Krus and Fantis say the same. The peoples on the Zambezi and the great lakes cry in sudden fear or joy: "O, my mother!" And the Herero swears (endless oath) "By my mother's tears!" "As the mist in the swamps," cries the Angola Negro, "so lives the love of father and mother."
A student of the present Gold Coast life describes the work of the village headman, and adds: "It is a difficult task that he is set to, but in this matter he has all-powerful helpers in the female members of the family, who will be either the aunts or the sisters or the cousins or the nieces of the headman, and as their interests are identical with his in every particular, the good women spontaneously train up their children to implicit obedience to the headman, whose rule in the family thus becomes a simple and an easy matter. 'The hand that rocks the cradle rules the world.' What a power for good in the native state system would the mothers of the Gold Coast and Ashanti become by judicious training upon native lines!"
Schweinfurth declares of one tribe: "A bond between mother and child which lasts for life is the measure of affection shown among the Dyoor" and Ratzel adds:
"Agreeable to the natural relation the mother stands first among the chief influences affecting the children. From the Zulus to the Waganda, we find the mother the most influential counsellor at the court of ferocious sovereigns, like Chaka or Mtesa; sometimes sisters take her place. Thus even with chiefs who possess wives by hundreds the bonds of blood are the strongest and that the woman, though often heavily burdened, is in herself held in no small esteem among the Negroes is clear from the numerous Negro queens, from the medicine women, from the
## participation in public meetings permitted to women by many Negro
peoples."
As I remember through memories of others, backward among my own family, it is the mother I ever recall,--the little, far-off mother of my grandmothers, who sobbed her life away in song, longing for her lost palm-trees and scented waters; the tall and bronzen grandmother, with beaked nose and shrewish eyes, who loved and scolded her black and laughing husband as he smoked lazily in his high oak chair; above all, my own mother, with all her soft brownness,--the brown velvet of her skin, the sorrowful black-brown of her eyes, and the tiny brown-capped waves of her midnight hair as it lay new parted on her forehead. All the way back in these dim distances it is mothers and mothers of mothers who seem to count, while fathers are shadowy memories.
Upon this African mother-idea, the westward slave trade and American slavery struck like doom. In the cruel exigencies of the traffic in men and in the sudden, unprepared emancipation the great pendulum of social equilibrium swung from a time, in 1800,--when America had but eight or less black women to every ten black men,--all too swiftly to a day, in 1870,--when there were nearly eleven women to ten men in our Negro population. This was but the outward numerical fact of social dislocation; within lay polygamy, polyandry, concubinage, and moral degradation. They fought against all this desperately, did these black slaves in the West Indies, especially among the half-free artisans; they set up their ancient household gods, and when Toussaint and Cristophe founded their kingdom in Haiti, it was based on old African tribal ties and beneath it was the mother-idea.
The crushing weight of slavery fell on black women. Under it there was no legal marriage, no legal family, no legal control over children. To be sure, custom and religion replaced here and there what the law denied, yet one has but to read advertisements like the following to see the hell beneath the system:
"One hundred dollars reward will be given for my two fellows, Abram and Frank. Abram has a wife at Colonel Stewart's, in Liberty County, and a mother at Thunderbolt, and a sister in Savannah.
"WILLIAM ROBERTS."
"Fifty dollars reward--Ran away from the subscriber a Negro girl named Maria. She is of a copper color, between thirteen and fourteen years of age--bareheaded and barefooted. She is small for her age--very sprightly and very likely. She stated she was going to see her mother at Maysville.
"SANFORD THOMSON."
"Fifty dollars reward--Ran away from the subscriber his Negro man Pauladore, commonly called Paul. I understand General R.Y. Hayne has purchased his wife and children from H.L. Pinckney, Esq., and has them now on his plantation at Goose Creek, where, no doubt, the fellow is frequently lurking.
"T. DAVIS."
The Presbyterian synod of Kentucky said to the churches under its care in 1835: "Brothers and sisters, parents and children, husbands and wives, are torn asunder and permitted to see each other no more. These acts are daily occurring in the midst of us. The shrieks and agony often witnessed on such occasions proclaim, with a trumpet tongue, the iniquity of our system. There is not a neighborhood where these heartrending scenes are not displayed. There is not a village or road that does not behold the sad procession of manacled outcasts whose mournful countenances tell that they are exiled by force from all that their hearts hold dear."
A sister of a president of the United States declared: "We Southern ladies are complimented with the names of wives, but we are only the mistresses of seraglios."
Out of this, what sort of black women could be born into the world of today? There are those who hasten to answer this query in scathing terms and who say lightly and repeatedly that out of black slavery came nothing decent in womanhood; that adultery and uncleanness were their heritage and are their continued portion.
Fortunately so exaggerated a charge is humanly impossible of truth. The half-million women of Negro descent who lived at the beginning of the 19th century had become the mothers of two and one-fourth million daughters at the time of the Civil War and five million grand-daughters in 1910. Can all these women be vile and the hunted race continue to grow in wealth and character? Impossible. Yet to save from the past the shreds and vestiges of self-respect has been a terrible task. I most sincerely doubt if any other race of women could have brought its fineness up through so devilish a fire.
Alexander Crummell once said of his sister in the blood: "In her girlhood all the delicate tenderness of her sex has been rudely outraged. In the field, in the rude cabin, in the press-room, in the factory she was thrown into the companionship of coarse and ignorant men. No chance was given her for delicate reserve or tender modesty. From her childhood she was the doomed victim of the grossest passion. All the virtues of her sex were utterly ignored. If the instinct of chastity asserted itself, then she had to fight like a tiger for the ownership and possession of her own person and ofttimes had to suffer pain and lacerations for her virtuous self-assertion. When she reached maturity, all the tender instincts of her womanhood were ruthlessly violated. At the age of marriage,--always prematurely anticipated under slavery--she was mated as the stock of the plantation were mated, not to be the companion of a loved and chosen husband, but to be the breeder of human cattle for the field or the auction block."
Down in such mire has the black motherhood of this race struggled,--starving its own wailing offspring to nurse to the world their swaggering masters; welding for its children chains which affronted even the moral sense of an unmoral world. Many a man and woman in the South have lived in wedlock as holy as Adam and Eve and brought forth their brown and golden children, but because the darker woman was helpless, her chivalrous and whiter mate could cast her off at his pleasure and publicly sneer at the body he had privately blasphemed.
I shall forgive the white South much in its final judgment day: I shall forgive its slavery, for slavery is a world-old habit; I shall forgive its fighting for a well-lost cause, and for remembering that struggle with tender tears; I shall forgive its so-called "pride of race," the passion of its hot blood, and even its dear, old, laughable strutting and posing; but one thing I shall never forgive, neither in this world nor the world to come: its wanton and continued and persistent insulting of the black womanhood which it sought and seeks to prostitute to its lust. I cannot forget that it is such Southern gentlemen into whose hands smug Northern hypocrites of today are seeking to place our women's eternal destiny,--men who insist upon withholding from my mother and wife and daughter those signs and appellations of courtesy and respect which elsewhere he withholds only from bawds and courtesans.
The result of this history of insult and degradation has been both fearful and glorious. It has birthed the haunting prostitute, the brawler, and the beast of burden; but it has also given the world an efficient womanhood, whose strength lies in its freedom and whose chastity was won in the teeth of temptation and not in prison and swaddling clothes.
To no modern race does its women mean so much as to the Negro nor come so near to the fulfilment of its meaning. As one of our women writes: "Only the black woman can say 'when and where I enter, in the quiet, undisputed dignity of my womanhood, without violence and without suing or special patronage, then and there the whole Negro race enters with me.'"