"Do you help Negroes in your society?"
"Why, yes, occasionally," said Mr. Logan.
"What do you do that for?"
"A Negro gets hungry and cold like anybody else," answered Mr. Logan.
"Well, you can strike my name from
The color line can be followed by means of signs in some places
your subscription list. I won't give any of my money to a society that helps Negroes."
Psychology of the South
Now, this sounds rather brutal, but behind it lies the peculiar psychology of the South. This very man who refused to contribute to the associated charities, may have fed several Negroes from his kitchen and had a number of Negro pensioners who came to him regularly for help. It was simply amazing to me, considering the bitterness of racial feeling, to see how lavish many white families are in giving fo3d, clothing and money to individual Negroes whom they know. If is said that the Southern housewife never serves hash; certainly I haven't seen so far a sign of it since I came down here. The admit "made-over dishes" of economical New England are here absent, because nothing is ever left to make over. The Negro eats it up! Even bread here is not usually baked days ahead as in the North, but made fresh for every meal—the famous, delicious (and indigestible) "hot bread" of the South. A Negro cook often supports her whole family, including a lazy husband, on what she gets daily from the white man's kitchen. In some old families the "basket habit" of the Negroes is taken for granted; in the newer ones, it is, significantly, beginning to be called stealing, showing that the old order is passing and that the Negro is being held more and more strictly to account, not as a dependent vassal, but as a moral being, who must rest upon his own responsibility.
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And often a Negro of the old sort will literally bulldoze bis hereditary white protector into the loan of quarters and half dollars, which both know will never be paid back.
Mr. Brittain, superintendent of schools in Fulton County, gave me an incident in point. A big Negro with whom he was wholly unacquainted came to his office one day, and demanded—he did not ask, but demanded—a job.
"What's your name?" asked the superintendent.
"Marion Luther Brittain," was the reply.
"That sounds familiar," said Mr. Brittain—it being, indeed, his own name.
"Yas, sah. Ah'm the son of yo' ol' mammy."
In short, Marion Luther had grown up on the old plantation; it was the spirit of the hereditary vassal demanding the protection and support of the hereditary baron, and he got it, of course.
The Negro who makes his appeal on the basis of this old relationship finds no more indulgent or generous friend than the Southern white man, indulgent to the point of excusing thievery and other petty
