UP FROM SLAVERY: AN AUTOBIOGRAPHY

By Booker T. Washington



This volume is dedicated to my Wife Margaret James Washington And to my Brother John H. Washington Whose patience, fidelity, and hard work have gone far to make the work at Tuskegee successful.



Preface

This volume is the outgrowth of a series of articles, dealing with incidents in my life, which were published consecutively in the Outlook. While they were appearing in that magazine I was constantly surprised at the number of requests which came to me from all parts of the country, asking that the articles be permanently preserved in book form. I am most grateful to the Outlook for permission to gratify these requests.

I have tried to tell a simple, straightforward story, with no attempt at embellishment. My regret is that what I have attempted to do has been done so imperfectly. The greater part of my time and strength is required for the executive work connected with the Tuskegee Normal and Industrial Institute, and in securing the money necessary for the support of the institution. Much of what I have said has been written on board trains, or at hotels or railroad stations while I have been waiting for trains, or during the moments that I could spare from my work while at Tuskegee. Without the painstaking and generous assistance of Mr. Max Bennett Thrasher I could not have succeeded in any satisfactory degree.



Introduction

The details of Mr. Washington's early life, as frankly set down in "Up from Slavery," do not give quite a whole view of his education. He had the training that a coloured youth receives at Hampton, which, indeed, the autobiography does explain. But the reader does not get his intellectual pedigree, for Mr. Washington himself, perhaps, does not as clearly understand it as another man might. The truth is he had a training during the most impressionable period of his life that was very extraordinary, such a training as few men of his generation have had. To see its full meaning one must start in the Hawaiian Islands half a century or more ago.* There Samuel Armstrong, a youth of missionary parents, earned enough money to pay his expenses at an American college. Equipped with this small sum and the earnestness that the undertaking implied, he came to Williams College when Dr. Mark Hopkins was president. Williams College had many good things for youth in that day, as it has in this, but the greatest was the strong personality of its famous president. Every student does not profit by a great teacher; but perhaps no young man ever came under the influence of Dr. Hopkins, whose whole nature was so ripe for profit by such an experience as young Armstrong. He lived in the family of President Hopkins, and thus had a training that was wholly out of the common; and this training had much to do with the development of his own strong character, whose originality and force we are only beginning to appreciate.

* For this interesting view of Mr. Washington's education, I am indebted to Robert C. Ogden, Esq., Chairman of the Board of Trustees of Hampton Institute and the intimate friend of General Armstrong during the whole period of his educational work.

In turn, Samuel Armstrong, the founder of Hampton Institute, took up his work as a trainer of youth. He had very raw material, and doubtless most of his pupils failed to get the greatest lessons from him; but, as he had been a peculiarly receptive pupil of Dr. Hopkins, so Booker Washington became a peculiarly receptive pupil of his. To the formation of Mr. Washington's character, then, went the missionary zeal of New England, influenced by one of the strongest personalities in modern education, and the wide-reaching moral earnestness of General Armstrong himself These influences are easily recognizable in Mr. Washington to-day by men who knew Dr. Hopkins and General Armstrong.

I got the cue to Mr. Washington's character from a very simple incident many years ago. I had never seen him, and I knew little about him, except that he was the head of a school at Tuskegee, Alabama. I had occasion to write to him, and I addressed him as "The Rev. Booker T. Washington." In his reply there was no mention of my addressing him as a clergyman. But when I had occasion to write to him again, and persisted in making him a preacher, his second letter brought a postscript: "I have no claim to 'Rev.'" I knew most of the coloured men who at that time had become prominent as leaders of their race, but I had not then known one who was neither a politician nor a preacher; and I had not heard of the head of an important coloured school who was not a preacher. "A new kind of man in the coloured world," I said to myself—"a new kind of man surely if he looks upon his task as an economic one instead of a theological one." I wrote him an apology for mistaking him for a preacher.

The first time that I went to Tuskegee I was asked to make an address to the school on Sunday evening. I sat upon the platform of the large chapel and looked forth on a thousand coloured faces, and the choir of a hundred or more behind me sang a familiar religious melody, and the whole company joined in the chorus with unction. I was the only white man under the roof, and the scene and the songs made an impression on me that I shall never forget. Mr. Washington arose and asked them to sing one after another of the old melodies that I had heard all my life; but I had never before heard them sung by a thousand voices nor by the voices of educated Negroes. I had associated them with the Negro of the past, not with the Negro who was struggling upward. They brought to my mind the plantation, the cabin, the slave, not the freedman in quest of education. But on the plantation and in the cabin they had never been sung as these thousand students sang them. I saw again all the old plantations that I had ever seen; the whole history of the Negro ran through my mind; and the inexpressible pathos of his life found expression in these songs as I had never before felt it.

And the future? These were the ambitious youths of the race, at work with an earnestness that put to shame the conventional student life of most educational institutions. Another song rolled up along the rafters. And as soon as silence came, I found myself in front of this extraordinary mass of faces, thinking not of them, but of that long and unhappy chapter in our country's history which followed the one great structural mistake of the Fathers of the Republic; thinking of the one continuous great problem that generations of statesmen had wrangled over, and a million men fought about, and that had so dwarfed the mass of English men in the Southern States as to hold them back a hundred years behind their fellows in every other part of the world—in England, in Australia, and in the Northern and Western States; I was thinking of this dark shadow that had oppressed every large-minded statesman from Jefferson to Lincoln. These thousand young men and women about me were victims of it. I, too, was an innocent victim of it. The whole Republic was a victim of that fundamental error of importing Africa into America. I held firmly to the first article of my faith that the Republic must stand fast by the principle of a fair ballot; but I recalled the wretched mess that Reconstruction had made of it; I recalled the low level of public life in all the "black" States. Every effort of philanthropy seemed to have miscarried, every effort at correcting abuses seemed of doubtful value, and the race friction seemed to become severer. Here was the century-old problem in all its pathos seated singing before me. Who were the more to be pitied—these innocent victims of an ancient wrong, or I and men like me, who had inherited the problem? I had long ago thrown aside illusions and theories, and was willing to meet the facts face to face, and to do whatever in God's name a man might do towards saving the next generation from such a burden. But I felt the weight of twenty well-nigh hopeless years of thought and reading and observation; for the old difficulties remained and new ones had sprung up. Then I saw clearly that the way out of a century of blunders had been made by this man who stood beside me and was introducing me to this audience. Before me was the material he had used. All about me was the indisputable evidence that he had found the natural line of development. He had shown the way. Time and patience and encouragement and work would do the rest.

It was then more clearly than ever before that I understood the patriotic significance of Mr. Washington's work. It is this conception of it and of him that I have ever since carried with me. It is on this that his claim to our gratitude rests.

To teach the Negro to read, whether English, or Greek, or Hebrew, butters no parsnips. To make the Negro work, that is what his master did in one way and hunger has done in another; yet both these left Southern life where they found it. But to teach the Negro to do skilful work, as men of all the races that have risen have worked,—responsible work, which IS education and character; and most of all when Negroes so teach Negroes to do this that they will teach others with a missionary zeal that puts all ordinary philanthropic efforts to shame,—this is to change the whole economic basis of life and the whole character of a people.

The plan itself is not a new one. It was worked out at Hampton Institute, but it was done at Hampton by white men. The plan had, in fact, been many times theoretically laid down by thoughtful students of Southern life. Handicrafts were taught in the days of slavery on most well-managed plantations. But Tuskegee is, nevertheless, a brand-new chapter in the history of the Negro, and in the history of the knottiest problem we have ever faced. It not only makes "a carpenter of a man; it makes a man of a carpenter." In one sense, therefore, it is of greater value than any other institution for the training of men and women that we have, from Cambridge to Palo Alto. It is almost the only one of which it may be said that it points the way to a new epoch in a large area of our national life.

To work out the plan on paper, or at a distance—that is one thing. For a white man to work it out—that too, is an easy thing. For a coloured man to work it out in the South, where, in its constructive period, he was necessarily misunderstood by his own people as well as by the whites, and where he had to adjust it at every step to the strained race relations—that is so very different and more difficult a thing that the man who did it put the country under lasting obligations to him.

It was not and is not a mere educational task. Anybody could teach boys trades and give them an elementary education. Such tasks have been done since the beginning of civilization. But this task had to be done with the rawest of raw material, done within the civilization of the dominant race, and so done as not to run across race lines and social lines that are the strongest forces in the community. It had to be done for the benefit of the whole community. It had to be done, moreover, without local help, in the face of the direst poverty, done by begging, and done in spite of the ignorance of one race and the prejudice of the other.

No man living had a harder task, and a task that called for more wisdom to do it right. The true measure of Mr. Washington's success is, then, not his teaching the pupils of Tuskegee, nor even gaining the support of philanthropic persons at a distance, but this—that every Southern white man of character and of wisdom has been won to a cordial recognition of the value of the work, even men who held and still hold to the conviction that a mere book education for the Southern blacks under present conditions is a positive evil. This is a demonstration of the efficiency of the Hampton-Tuskegee idea that stands like the demonstration of the value of democratic institutions themselves—a demonstration made so clear in spite of the greatest odds that it is no longer open to argument.

Consider the change that has come in twenty years in the discussion of the Negro problem. Two or three decades ago social philosophers and statisticians and well-meaning philanthropists were still talking and writing about the deportation of the Negroes, or about their settlement within some restricted area, or about their settling in all parts of the Union, or about their decline through their neglect of their children, or about their rapid multiplication till they should expel the whites from the South—of every sort of nonsense under heaven. All this has given place to the simple plan of an indefinite extension among the neglected classes of both races of the Hampton-Tuskegee system of training. The "problem" in one sense has disappeared. The future will have for the South swift or slow development of its masses and of its soil in proportion to the swift or slow development of this kind of training. This change of view is a true measure of Mr. Washington's work.

The literature of the Negro in America is colossal, from political oratory through abolitionism to "Uncle Tom's Cabin" and "Cotton is King"—a vast mass of books which many men have read to the waste of good years (and I among them); but the only books that I have read a second time or ever care again to read in the whole list (most of them by tiresome and unbalanced "reformers") are "Uncle Remus" and "Up from Slavery"; for these are the great literature of the subject. One has all the best of the past, the other foreshadows a better future; and the men who wrote them are the only men who have written of the subject with that perfect frankness and perfect knowledge and perfect poise whose other name is genius.

Mr. Washington has won a world-wide fame at an early age. His story of his own life already has the distinction of translation into more languages, I think, than any other American book; and I suppose that he has as large a personal acquaintance among men of influence as any private citizen now living.

His own teaching at Tuskegee is unique. He lectures to his advanced students on the art of right living, not out of text-books, but straight out of life. Then he sends them into the country to visit Negro families. Such a student will come back with a minute report of the way in which the family that he has seen lives, what their earnings are, what they do well and what they do ill; and he will explain how they might live better. He constructs a definite plan for the betterment of that particular family out of the resources that they have. Such a student, if he be bright, will profit more by an experience like this than he could profit by all the books on sociology and economics that ever were written. I talked with a boy at Tuskegee who had made such a study as this, and I could not keep from contrasting his knowledge and enthusiasm with what I heard in a class room at a Negro university in one of the Southern cities, which is conducted on the idea that a college course will save the soul. Here the class was reciting a lesson from an abstruse text-book on economics, reciting it by rote, with so obvious a failure to assimilate it that the waste of labour was pitiful.

I asked Mr. Washington years ago what he regarded as the most important result of his work, and he replied:

"I do not know which to put first, the effect of Tuskegee's work on the Negro, or the effect on the attitude of the white man to the Negro."

The race divergence under the system of miseducation was fast getting wider. Under the influence of the Hampton-Tuskegee idea the races are coming into a closer sympathy and into an honourable and helpful relation. As the Negro becomes economically independent, he becomes a responsible part of the Southern life; and the whites so recognize him. And this must be so from the nature of things. There is nothing artificial about it. It is development in a perfectly natural way. And the Southern whites not only so recognize it, but they are imitating it in the teaching of the neglected masses of their own race. It has thus come about that the school is taking a more direct and helpful hold on life in the South than anywhere else in the country. Education is not a thing apart from life—not a "system," nor a philosophy; it is direct teaching how to live and how to work.

To say that Mr. Washington has won the gratitude of all thoughtful Southern white men, is to say that he has worked with the highest practical wisdom at a large constructive task; for no plan for the up-building of the freedman could succeed that ran counter to Southern opinion. To win the support of Southern opinion and to shape it was a necessary part of the task; and in this he has so well succeeded that the South has a sincere and high regard for him. He once said to me that he recalled the day, and remembered it thankfully, when he grew large enough to regard a Southern white man as he regarded a Northern one. It is well for our common country that the day is come when he and his work are regarded as highly in the South as in any other part of the Union. I think that no man of our generation has a more noteworthy achievement to his credit than this; and it is an achievement of moral earnestness of the strong character of a man who has done a great national service.

Walter H. Page.



UP FROM SLAVERY



Chapter I. A Slave Among Slaves

I was born a slave on a plantation in Franklin County, Virginia. I am not quite sure of the exact place or exact date of my birth, but at any rate I suspect I must have been born somewhere and at some time. As nearly as I have been able to learn, I was born near a cross-roads post-office called Hale's Ford, and the year was 1858 or 1859. I do not know the month or the day. The earliest impressions I can now recall are of the plantation and the slave quarters—the latter being the part of the plantation where the slaves had their cabins.

My life had its beginning in the midst of the most miserable, desolate, and discouraging surroundings. This was so, however, not because my owners were especially cruel, for they were not, as compared with many others. I was born in a typical log cabin, about fourteen by sixteen feet square. In this cabin I lived with my mother and a brother and sister till after the Civil War, when we were all declared free.

Of my ancestry I know almost nothing. In the slave quarters, and even later, I heard whispered conversations among the coloured people of the tortures which the slaves, including, no doubt, my ancestors on my mother's side, suffered in the middle passage of the slave ship while being conveyed from Africa to America. I have been unsuccessful in securing any information that would throw any accurate light upon the history of my family beyond my mother. She, I remember, had a half-brother and a half-sister. In the days of slavery not very much attention was given to family history and family records—that is, black family records. My mother, I suppose, attracted the attention of a purchaser who was afterward my owner and hers. Her addition to the slave family attracted about as much attention as the purchase of a new horse or cow. Of my father I know even less than of my mother. I do not even know his name. I have heard reports to the effect that he was a white man who lived on one of the near-by plantations. Whoever he was, I never heard of his taking the least interest in me or providing in any way for my rearing. But I do not find especial fault with him. He was simply another unfortunate victim of the institution which the Nation unhappily had engrafted upon it at that time.

The cabin was not only our living-place, but was also used as the kitchen for the plantation. My mother was the plantation cook. The cabin was without glass windows; it had only openings in the side which let in the light, and also the cold, chilly air of winter. There was a door to the cabin—that is, something that was called a door—but the uncertain hinges by which it was hung, and the large cracks in it, to say nothing of the fact that it was too small, made the room a very uncomfortable one. In addition to these openings there was, in the lower right-hand corner of the room, the "cat-hole,"—a contrivance which almost every mansion or cabin in Virginia possessed during the ante-bellum period. The "cat-hole" was a square opening, about seven by eight inches, provided for the purpose of letting the cat pass in and out of the house at will during the night. In the case of our particular cabin I could never understand the necessity for this convenience, since there were at least a half-dozen other places in the cabin that would have accommodated the cats. There was no wooden floor in our cabin, the naked earth being used as a floor. In the centre of the earthen floor there was a large, deep opening covered with boards, which was used as a place in which to store sweet potatoes during the winter. An impression of this potato-hole is very distinctly engraved upon my memory, because I recall that during the process of putting the potatoes in or taking them out I would often come into possession of one or two, which I roasted and thoroughly enjoyed. There was no cooking-stove on our plantation, and all the cooking for the whites and slaves my mother had to do over an open fireplace, mostly in pots and "skillets." While the poorly built cabin caused us to suffer with cold in the winter, the heat from the open fireplace in summer was equally trying.

The early years of my life, which were spent in the little cabin, were not very different from those of thousands of other slaves. My mother, of course, had little time in which to give attention to the training of her children during the day. She snatched a few moments for our care in the early morning before her work began, and at night after the day's work was done. One of my earliest recollections is that of my mother cooking a chicken late at night, and awakening her children for the purpose of feeding them. How or where she got it I do not know. I presume, however, it was procured from our owner's farm. Some people may call this theft. If such a thing were to happen now, I should condemn it as theft myself. But taking place at the time it did, and for the reason that it did, no one could ever make me believe that my mother was guilty of thieving. She was simply a victim of the system of slavery. I cannot remember having slept in a bed until after our family was declared free by the Emancipation Proclamation. Three children—John, my older brother, Amanda, my sister, and myself—had a pallet on the dirt floor, or, to be more correct, we slept in and on a bundle of filthy rags laid upon the dirt floor.

I was asked not long ago to tell something about the sports and pastimes that I engaged in during my youth. Until that question was asked it had never occurred to me that there was no period of my life that was devoted to play. From the time that I can remember anything, almost every day of my life had been occupied in some kind of labour; though I think I would now be a more useful man if I had had time for sports. During the period that I spent in slavery I was not large enough to be of much service, still I was occupied most of the time in cleaning the yards, carrying water to the men in the fields, or going to the mill to which I used to take the corn, once a week, to be ground. The mill was about three miles from the plantation. This work I always dreaded. The heavy bag of corn would be thrown across the back of the horse, and the corn divided about evenly on each side; but in some way, almost without exception, on these trips, the corn would so shift as to become unbalanced and would fall off the horse, and often I would fall with it. As I was not strong enough to reload the corn upon the horse, I would have to wait, sometimes for many hours, till a chance passer-by came along who would help me out of my trouble. The hours while waiting for some one were usually spent in crying. The time consumed in this way made me late in reaching the mill, and by the time I got my corn ground and reached home it would be far into the night. The road was a lonely one, and often led through dense forests. I was always frightened. The woods were said to be full of soldiers who had deserted from the army, and I had been told that the first thing a deserter did to a Negro boy when he found him alone was to cut off his ears. Besides, when I was late in getting home I knew I would always get a severe scolding or a flogging.

I had no schooling whatever while I was a slave, though I remember on several occasions I went as far as the schoolhouse door with one of my young mistresses to carry her books. The picture of several dozen boys and girls in a schoolroom engaged in study made a deep impression upon me, and I had the feeling that to get into a schoolhouse and study in this way would be about the same as getting into paradise.

So far as I can now recall, the first knowledge that I got of the fact that we were slaves, and that freedom of the slaves was being discussed, was early one morning before day, when I was awakened by my mother kneeling over her children and fervently praying that Lincoln and his armies might be successful, and that one day she and her children might be free. In this connection I have never been able to understand how the slaves throughout the South, completely ignorant as were the masses so far as books or newspapers were concerned, were able to keep themselves so accurately and completely informed about the great National questions that were agitating the country. From the time that Garrison, Lovejoy, and others began to agitate for freedom, the slaves throughout the South kept in close touch with the progress of the movement. Though I was a mere child during the preparation for the Civil War and during the war itself, I now recall the many late-at-night whispered discussions that I heard my mother and the other slaves on the plantation indulge in. These discussions showed that they understood the situation, and that they kept themselves informed of events by what was termed the "grape-vine" telegraph.

During the campaign when Lincoln was first a candidate for the Presidency, the slaves on our far-off plantation, miles from any railroad or large city or daily newspaper, knew what the issues involved were. When war was begun between the North and the South, every slave on our plantation felt and knew that, though other issues were discussed, the primal one was that of slavery. Even the most ignorant members of my race on the remote plantations felt in their hearts, with a certainty that admitted of no doubt, that the freedom of the slaves would be the one great result of the war, if the northern armies conquered. Every success of the Federal armies and every defeat of the Confederate forces was watched with the keenest and most intense interest. Often the slaves got knowledge of the results of great battles before the white people received it. This news was usually gotten from the coloured man who was sent to the post-office for the mail. In our case the post-office was about three miles from the plantation, and the mail came once or twice a week. The man who was sent to the office would linger about the place long enough to get the drift of the conversation from the group of white people who naturally congregated there, after receiving their mail, to discuss the latest news. The mail-carrier on his way back to our master's house would as naturally retail the news that he had secured among the slaves, and in this way they often heard of important events before the white people at the "big house," as the master's house was called.

I cannot remember a single instance during my childhood or early boyhood when our entire family sat down to the table together, and God's blessing was asked, and the family ate a meal in a civilized manner. On the plantation in Virginia, and even later, meals were gotten by the children very much as dumb animals get theirs. It was a piece of bread here and a scrap of meat there. It was a cup of milk at one time and some potatoes at another. Sometimes a portion of our family would eat out of the skillet or pot, while some one else would eat from a tin plate held on the knees, and often using nothing but the hands with which to hold the food. When I had grown to sufficient size, I was required to go to the "big house" at meal-times to fan the flies from the table by means of a large set of paper fans operated by a pulley. Naturally much of the conversation of the white people turned upon the subject of freedom and the war, and I absorbed a good deal of it. I remember that at one time I saw two of my young mistresses and some lady visitors eating ginger-cakes, in the yard. At that time those cakes seemed to me to be absolutely the most tempting and desirable things that I had ever seen; and I then and there resolved that, if I ever got free, the height of my ambition would be reached if I could get to the point where I could secure and eat ginger-cakes in the way that I saw those ladies doing.

Of course as the war was prolonged the white people, in many cases, often found it difficult to secure food for themselves. I think the slaves felt the deprivation less than the whites, because the usual diet for slaves was corn bread and pork, and these could be raised on the plantation; but coffee, tea, sugar, and other articles which the whites had been accustomed to use could not be raised on the plantation, and the conditions brought about by the war frequently made it impossible to secure these things. The whites were often in great straits. Parched corn was used for coffee, and a kind of black molasses was used instead of sugar. Many times nothing was used to sweeten the so-called tea and coffee.

The first pair of shoes that I recall wearing were wooden ones. They had rough leather on the top, but the bottoms, which were about an inch thick, were of wood. When I walked they made a fearful noise, and besides this they were very inconvenient, since there was no yielding to the natural pressure of the foot. In wearing them one presented and exceedingly awkward appearance. The most trying ordeal that I was forced to endure as a slave boy, however, was the wearing of a flax shirt. In the portion of Virginia where I lived it was common to use flax as part of the clothing for the slaves. That part of the flax from which our clothing was made was largely the refuse, which of course was the cheapest and roughest part. I can scarcely imagine any torture, except, perhaps, the pulling of a tooth, that is equal to that caused by putting on a new flax shirt for the first time. It is almost equal to the feeling that one would experience if he had a dozen or more chestnut burrs, or a hundred small pin-points, in contact with his flesh. Even to this day I can recall accurately the tortures that I underwent when putting on one of these garments. The fact that my flesh was soft and tender added to the pain. But I had no choice. I had to wear the flax shirt or none; and had it been left to me to choose, I should have chosen to wear no covering. In connection with the flax shirt, my brother John, who is several years older than I am, performed one of the most generous acts that I ever heard of one slave relative doing for another. On several occasions when I was being forced to wear a new flax shirt, he generously agreed to put it on in my stead and wear it for several days, till it was "broken in." Until I had grown to be quite a youth this single garment was all that I wore.

One may get the idea, from what I have said, that there was bitter feeling toward the white people on the part of my race, because of the fact that most of the white population was away fighting in a war which would result in keeping the Negro in slavery if the South was successful. In the case of the slaves on our place this was not true, and it was not true of any large portion of the slave population in the South where the Negro was treated with anything like decency. During the Civil War one of my young masters was killed, and two were severely wounded. I recall the feeling of sorrow which existed among the slaves when they heard of the death of "Mars' Billy." It was no sham sorrow, but real. Some of the slaves had nursed "Mars' Billy"; others had played with him when he was a child. "Mars' Billy" had begged for mercy in the case of others when the overseer or master was thrashing them. The sorrow in the slave quarter was only second to that in the "big house." When the two young masters were brought home wounded, the sympathy of the slaves was shown in many ways. They were just as anxious to assist in the nursing as the family relatives of the wounded. Some of the slaves would even beg for the privilege of sitting up at night to nurse their wounded masters. This tenderness and sympathy on the part of those held in bondage was a result of their kindly and generous nature. In order to defend and protect the women and children who were left on the plantations when the white males went to war, the slaves would have laid down their lives. The slave who was selected to sleep in the "big house" during the absence of the males was considered to have the place of honour. Any one attempting to harm "young Mistress" or "old Mistress" during the night would have had to cross the dead body of the slave to do so. I do not know how many have noticed it, but I think that it will be found to be true that there are few instances, either in slavery or freedom, in which a member of my race has been known to betray a specific trust.

As a rule, not only did the members of my race entertain no feelings of bitterness against the whites before and during the war, but there are many instances of Negroes tenderly carrying for their former masters and mistresses who for some reason have become poor and dependent since the war. I know of instances where the former masters of slaves have for years been supplied with money by their former slaves to keep them from suffering. I have known of still other cases in which the former slaves have assisted in the education of the descendants of their former owners. I know of a case on a large plantation in the South in which a young white man, the son of the former owner of the estate, has become so reduced in purse and self-control by reason of drink that he is a pitiable creature; and yet, notwithstanding the poverty of the coloured people themselves on this plantation, they have for years supplied this young white man with the necessities of life. One sends him a little coffee or sugar, another a little meat, and so on. Nothing that the coloured people possess is too good for the son of "old Mars' Tom," who will perhaps never be permitted to suffer while any remain on the place who knew directly or indirectly of "old Mars' Tom."

I have said that there are few instances of a member of my race betraying a specific trust. One of the best illustrations of this which I know of is in the case of an ex-slave from Virginia whom I met not long ago in a little town in the state of Ohio. I found that this man had made a contract with his master, two or three years previous to the Emancipation Proclamation, to the effect that the slave was to be permitted to buy himself, by paying so much per year for his body; and while he was paying for himself, he was to be permitted to labour where and for whom he pleased. Finding that he could secure better wages in Ohio, he went there. When freedom came, he was still in debt to his master some three hundred dollars. Notwithstanding that the Emancipation Proclamation freed him from any obligation to his master, this black man walked the greater portion of the distance back to where his old master lived in Virginia, and placed the last dollar, with interest, in his hands. In talking to me about this, the man told me that he knew that he did not have to pay the debt, but that he had given his word to the master, and his word he had never broken. He felt that he could not enjoy his freedom till he had fulfilled his promise.

From some things that I have said one may get the idea that some of the slaves did not want freedom. This is not true. I have never seen one who did not want to be free, or one who would return to slavery.

I pity from the bottom of my heart any nation or body of people that is so unfortunate as to get entangled in the net of slavery. I have long since ceased to cherish any spirit of bitterness against the Southern white people on account of the enslavement of my race. No one section of our country was wholly responsible for its introduction, and, besides, it was recognized and protected for years by the General Government. Having once got its tentacles fastened on to the economic and social life of the Republic, it was no easy matter for the country to relieve itself of the institution. Then, when we rid ourselves of prejudice, or racial feeling, and look facts in the face, we must acknowledge that, notwithstanding the cruelty and moral wrong of slavery, the ten million Negroes inhabiting this country, who themselves or whose ancestors went through the school of American slavery, are in a stronger and more hopeful condition, materially, intellectually, morally, and religiously, than is true of an equal number of black people in any other portion of the globe. This is so to such an extent that Negroes in this country, who themselves or whose forefathers went through the school of slavery, are constantly returning to Africa as missionaries to enlighten those who remained in the fatherland. This I say, not to justify slavery—on the other hand, I condemn it as an institution, as we all know that in America it was established for selfish and financial reasons, and not from a missionary motive—but to call attention to a fact, and to show how Providence so often uses men and institutions to accomplish a purpose. When persons ask me in these days how, in the midst of what sometimes seem hopelessly discouraging conditions, I can have such faith in the future of my race in this country, I remind them of the wilderness through which and out of which, a good Providence has already led us.

Ever since I have been old enough to think for myself, I have entertained the idea that, notwithstanding the cruel wrongs inflicted upon us, the black man got nearly as much out of slavery as the white man did. The hurtful influences of the institution were not by any means confined to the Negro. This was fully illustrated by the life upon our own plantation. The whole machinery of slavery was so constructed as to cause labour, as a rule, to be looked upon as a badge of degradation, of inferiority. Hence labour was something that both races on the slave plantation sought to escape. The slave system on our place, in a large measure, took the spirit of self-reliance and self-help out of the white people. My old master had many boys and girls, but not one, so far as I know, ever mastered a single trade or special line of productive industry. The girls were not taught to cook, sew, or to take care of the house. All of this was left to the slaves. The slaves, of course, had little personal interest in the life of the plantation, and their ignorance prevented them from learning how to do things in the most improved and thorough manner. As a result of the system, fences were out of repair, gates were hanging half off the hinges, doors creaked, window-panes were out, plastering had fallen but was not replaced, weeds grew in the yard. As a rule, there was food for whites and blacks, but inside the house, and on the dining-room table, there was wanting that delicacy and refinement of touch and finish which can make a home the most convenient, comfortable, and attractive place in the world. Withal there was a waste of food and other materials which was sad. When freedom came, the slaves were almost as well fitted to begin life anew as the master, except in the matter of book-learning and ownership of property. The slave owner and his sons had mastered no special industry. They unconsciously had imbibed the feeling that manual labour was not the proper thing for them. On the other hand, the slaves, in many cases, had mastered some handicraft, and none were ashamed, and few unwilling, to labour.

Finally the war closed, and the day of freedom came. It was a momentous and eventful day to all upon our plantation. We had been expecting it. Freedom was in the air, and had been for months. Deserting soldiers returning to their homes were to be seen every day. Others who had been discharged, or whose regiments had been paroled, were constantly passing near our place. The "grape-vine telegraph" was kept busy night and day. The news and mutterings of great events were swiftly carried from one plantation to another. In the fear of "Yankee" invasions, the silverware and other valuables were taken from the "big house," buried in the woods, and guarded by trusted slaves. Woe be to any one who would have attempted to disturb the buried treasure. The slaves would give the Yankee soldiers food, drink, clothing—anything but that which had been specifically intrusted to their care and honour. As the great day drew nearer, there was more singing in the slave quarters than usual. It was bolder, had more ring, and lasted later into the night. Most of the verses of the plantation songs had some reference to freedom. True, they had sung those same verses before, but they had been careful to explain that the "freedom" in these songs referred to the next world, and had no connection with life in this world. Now they gradually threw off the mask, and were not afraid to let it be known that the "freedom" in their songs meant freedom of the body in this world. The night before the eventful day, word was sent to the slave quarters to the effect that something unusual was going to take place at the "big house" the next morning. There was little, if any, sleep that night. All as excitement and expectancy. Early the next morning word was sent to all the slaves, old and young, to gather at the house. In company with my mother, brother, and sister, and a large number of other slaves, I went to the master's house. All of our master's family were either standing or seated on the veranda of the house, where they could see what was to take place and hear what was said. There was a feeling of deep interest, or perhaps sadness, on their faces, but not bitterness. As I now recall the impression they made upon me, they did not at the moment seem to be sad because of the loss of property, but rather because of parting with those whom they had reared and who were in many ways very close to them. The most distinct thing that I now recall in connection with the scene was that some man who seemed to be a stranger (a United States officer, I presume) made a little speech and then read a rather long paper—the Emancipation Proclamation, I think. After the reading we were told that we were all free, and could go when and where we pleased. My mother, who was standing by my side, leaned over and kissed her children, while tears of joy ran down her cheeks. She explained to us what it all meant, that this was the day for which she had been so long praying, but fearing that she would never live to see.

For some minutes there was great rejoicing, and thanksgiving, and wild scenes of ecstasy. But there was no feeling of bitterness. In fact, there was pity among the slaves for our former owners. The wild rejoicing on the part of the emancipated coloured people lasted but for a brief period, for I noticed that by the time they returned to their cabins there was a change in their feelings. The great responsibility of being free, of having charge of themselves, of having to think and plan for themselves and their children, seemed to take possession of them. It was very much like suddenly turning a youth of ten or twelve years out into the world to provide for himself. In a few hours the great questions with which the Anglo-Saxon race had been grappling for centuries had been thrown upon these people to be solved. These were the questions of a home, a living, the rearing of children, education, citizenship, and the establishment and support of churches. Was it any wonder that within a few hours the wild rejoicing ceased and a feeling of deep gloom seemed to pervade the slave quarters? To some it seemed that, now that they were in actual possession of it, freedom was a more serious thing than they had expected to find it. Some of the slaves were seventy or eighty years old; their best days were gone. They had no strength with which to earn a living in a strange place and among strange people, even if they had been sure where to find a new place of abode. To this class the problem seemed especially hard. Besides, deep down in their hearts there was a strange and peculiar attachment to "old Marster" and "old Missus," and to their children, which they found it hard to think of breaking off. With these they had spent in some cases nearly a half-century, and it was no light thing to think of parting. Gradually, one by one, stealthily at first, the older slaves began to wander from the slave quarters back to the "big house" to have a whispered conversation with their former owners as to the future.



Chapter II. Boyhood Days

After the coming of freedom there were two points upon which practically all the people on our place were agreed, and I found that this was generally true throughout the South: that they must change their names, and that they must leave the old plantation for at least a few days or weeks in order that they might really feel sure that they were free.

In some way a feeling got among the coloured people that it was far from proper for them to bear the surname of their former owners, and a great many of them took other surnames. This was one of the first signs of freedom. When they were slaves, a coloured person was simply called "John" or "Susan." There was seldom occasion for more than the use of the one name. If "John" or "Susan" belonged to a white man by the name of "Hatcher," sometimes he was called "John Hatcher," or as often "Hatcher's John." But there was a feeling that "John Hatcher" or "Hatcher's John" was not the proper title by which to denote a freeman; and so in many cases "John Hatcher" was changed to "John S. Lincoln" or "John S. Sherman," the initial "S" standing for no name, it being simply a part of what the coloured man proudly called his "entitles."

As I have stated, most of the coloured people left the old plantation for a short while at least, so as to be sure, it seemed, that they could leave and try their freedom on to see how it felt. After they had remained away for a while, many of the older slaves, especially, returned to their old homes and made some kind of contract with their former owners by which they remained on the estate.

My mother's husband, who was the stepfather of my brother John and myself, did not belong to the same owners as did my mother. In fact, he seldom came to our plantation. I remember seeing his there perhaps once a year, that being about Christmas time. In some way, during the war, by running away and following the Federal soldiers, it seems, he found his way into the new state of West Virginia. As soon as freedom was declared, he sent for my mother to come to the Kanawha Valley, in West Virginia. At that time a journey from Virginia over the mountains to West Virginia was rather a tedious and in some cases a painful undertaking. What little clothing and few household goods we had were placed in a cart, but the children walked the greater portion of the distance, which was several hundred miles.

I do not think any of us ever had been very far from the plantation, and the taking of a long journey into another state was quite an event. The parting from our former owners and the members of our own race on the plantation was a serious occasion. From the time of our parting till their death we kept up a correspondence with the older members of the family, and in later years we have kept in touch with those who were the younger members. We were several weeks making the trip, and most of the time we slept in the open air and did our cooking over a log fire out-of-doors. One night I recall that we camped near an abandoned log cabin, and my mother decided to build a fire in that for cooking, and afterward to make a "pallet" on the floor for our sleeping. Just as the fire had gotten well started a large black snake fully a yard and a half long dropped down the chimney and ran out on the floor. Of course we at once abandoned that cabin. Finally we reached our destination—a little town called Malden, which is about five miles from Charleston, the present capital of the state.

At that time salt-mining was the great industry in that part of West Virginia, and the little town of Malden was right in the midst of the salt-furnaces. My stepfather had already secured a job at a salt-furnace, and he had also secured a little cabin for us to live in. Our new house was no better than the one we had left on the old plantation in Virginia. In fact, in one respect it was worse. Notwithstanding the poor condition of our plantation cabin, we were at all times sure of pure air. Our new home was in the midst of a cluster of cabins crowded closely together, and as there were no sanitary regulations, the filth about the cabins was often intolerable. Some of our neighbours were coloured people, and some were the poorest and most ignorant and degraded white people. It was a motley mixture. Drinking, gambling, quarrels, fights, and shockingly immoral practices were frequent. All who lived in the little town were in one way or another connected with the salt business. Though I was a mere child, my stepfather put me and my brother at work in one of the furnaces. Often I began work as early as four o'clock in the morning.

The first thing I ever learned in the way of book knowledge was while working in this salt-furnace. Each salt-packer had his barrels marked with a certain number. The number allotted to my stepfather was "18." At the close of the day's work the boss of the packers would come around and put "18" on each of our barrels, and I soon learned to recognize that figure wherever I saw it, and after a while got to the point where I could make that figure, though I knew nothing about any other figures or letters.

From the time that I can remember having any thoughts about anything, I recall that I had an intense longing to learn to read. I determined, when quite a small child, that, if I accomplished nothing else in life, I would in some way get enough education to enable me to read common books and newspapers. Soon after we got settled in some manner in our new cabin in West Virginia, I induced my mother to get hold of a book for me. How or where she got it I do not know, but in some way she procured an old copy of Webster's "blue-back" spelling-book, which contained the alphabet, followed by such meaningless words as "ab," "ba," "ca," "da." I began at once to devour this book, and I think that it was the first one I ever had in my hands. I had learned from somebody that the way to begin to read was to learn the alphabet, so I tried in all the ways I could think of to learn it,—all of course without a teacher, for I could find no one to teach me. At that time there was not a single member of my race anywhere near us who could read, and I was too timid to approach any of the white people. In some way, within a few weeks, I mastered the greater portion of the alphabet. In all my efforts to learn to read my mother shared fully my ambition, and sympathized with me and aided me in every way that she could. Though she was totally ignorant, she had high ambitions for her children, and a large fund of good, hard, common sense, which seemed to enable her to meet and master every situation. If I have done anything in life worth attention, I feel sure that I inherited the disposition from my mother.

In the midst of my struggles and longing for an education, a young coloured boy who had learned to read in the state of Ohio came to Malden. As soon as the coloured people found out that he could read, a newspaper was secured, and at the close of nearly every day's work this young man would be surrounded by a group of men and women who were anxious to hear him read the news contained in the papers. How I used to envy this man! He seemed to me to be the one young man in all the world who ought to be satisfied with his attainments.

About this time the question of having some kind of a school opened for the coloured children in the village began to be discussed by members of the race. As it would be the first school for Negro children that had ever been opened in that part of Virginia, it was, of course, to be a great event, and the discussion excited the wildest interest. The most perplexing question was where to find a teacher. The young man from Ohio who had learned to read the papers was considered, but his age was against him. In the midst of the discussion about a teacher, another young coloured man from Ohio, who had been a soldier, in some way found his way into town. It was soon learned that he possessed considerable education, and he was engaged by the coloured people to teach their first school. As yet no free schools had been started for coloured people in that section, hence each family agreed to pay a certain amount per month, with the understanding that the teacher was to "board 'round"—that is, spend a day with each family. This was not bad for the teacher, for each family tried to provide the very best on the day the teacher was to be its guest. I recall that I looked forward with an anxious appetite to the "teacher's day" at our little cabin.

This experience of a whole race beginning to go to school for the first time, presents one of the most interesting studies that has ever occurred in connection with the development of any race. Few people who were not right in the midst of the scenes can form any exact idea of the intense desire which the people of my race showed for an education. As I have stated, it was a whole race trying to go to school. Few were too young, and none too old, to make the attempt to learn. As fast as any kind of teachers could be secured, not only were day-schools filled, but night-schools as well. The great ambition of the older people was to try to learn to read the Bible before they died. With this end in view men and women who were fifty or seventy-five years old would often be found in the night-school. Some day-schools were formed soon after freedom, but the principal book studied in the Sunday-school was the spelling-book. Day-school, night-school, Sunday-school, were always crowded, and often many had to be turned away for want of room.

The opening of the school in the Kanawha Valley, however, brought to me one of the keenest disappointments that I ever experienced. I had been working in a salt-furnace for several months, and my stepfather had discovered that I had a financial value, and so, when the school opened, he decided that he could not spare me from my work. This decision seemed to cloud my every ambition. The disappointment was made all the more severe by reason of the fact that my place of work was where I could see the happy children passing to and from school mornings and afternoons. Despite this disappointment, however, I determined that I would learn something, anyway. I applied myself with greater earnestness than ever to the mastering of what was in the "blue-back" speller.

My mother sympathized with me in my disappointment, and sought to comfort me in all the ways she could, and to help me find a way to learn. After a while I succeeded in making arrangements with the teacher to give me some lessons at night, after the day's work was done. These night lessons were so welcome that I think I learned more at night than the other children did during the day. My own experiences in the night-school gave me faith in the night-school idea, with which, in after years, I had to do both at Hampton and Tuskegee. But my boyish heart was still set upon going to the day-school, and I let no opportunity slip to push my case. Finally I won, and was permitted to go to the school in the day for a few months, with the understanding that I was to rise early in the morning and work in the furnace till nine o'clock, and return immediately after school closed in the afternoon for at least two more hours of work.

The schoolhouse was some distance from the furnace, and as I had to work till nine o'clock, and the school opened at nine, I found myself in a difficulty. School would always be begun before I reached it, and sometimes my class had recited. To get around this difficulty I yielded to a temptation for which most people, I suppose, will condemn me; but since it is a fact, I might as well state it. I have great faith in the power and influence of facts. It is seldom that anything is permanently gained by holding back a fact. There was a large clock in a little office in the furnace. This clock, of course, all the hundred or more workmen depended upon to regulate their hours of beginning and ending the day's work. I got the idea that the way for me to reach school on time was to move the clock hands from half-past eight up to the nine o'clock mark. This I found myself doing morning after morning, till the furnace "boss" discovered that something was wrong, and locked the clock in a case. I did not mean to inconvenience anybody. I simply meant to reach that schoolhouse in time.

When, however, I found myself at the school for the first time, I also found myself confronted with two other difficulties. In the first place, I found that all the other children wore hats or caps on their heads, and I had neither hat nor cap. In fact, I do not remember that up to the time of going to school I had ever worn any kind of covering upon my head, nor do I recall that either I or anybody else had even thought anything about the need of covering for my head. But, of course, when I saw how all the other boys were dressed, I began to feel quite uncomfortable. As usual, I put the case before my mother, and she explained to me that she had no money with which to buy a "store hat," which was a rather new institution at that time among the members of my race and was considered quite the thing for young and old to own, but that she would find a way to help me out of the difficulty. She accordingly got two pieces of "homespun" (jeans) and sewed them together, and I was soon the proud possessor of my first cap.

The lesson that my mother taught me in this has always remained with me, and I have tried as best as I could to teach it to others. I have always felt proud, whenever I think of the incident, that my mother had strength of character enough not to be led into the temptation of seeming to be that which she was not—of trying to impress my schoolmates and others with the fact that she was able to buy me a "store hat" when she was not. I have always felt proud that she refused to go into debt for that which she did not have the money to pay for. Since that time I have owned many kinds of caps and hats, but never one of which I have felt so proud as of the cap made of the two pieces of cloth sewed together by my mother. I have noted the fact, but without satisfaction, I need not add, that several of the boys who began their careers with "store hats" and who were my schoolmates and used to join in the sport that was made of me because I had only a "homespun" cap, have ended their careers in the penitentiary, while others are not able now to buy any kind of hat.

My second difficulty was with regard to my name, or rather A name. From the time when I could remember anything, I had been called simply "Booker." Before going to school it had never occurred to me that it was needful or appropriate to have an additional name. When I heard the schoolroll called, I noticed that all of the children had at least two names, and some of them indulged in what seemed to me the extravagance of having three. I was in deep perplexity, because I knew that the teacher would demand of me at least two names, and I had only one. By the time the occasion came for the enrolling of my name, an idea occurred to me which I thought would make me equal to the situation; and so, when the teacher asked me what my full name was, I calmly told him "Booker Washington," as if I had been called by that name all my life; and by that name I have since been known. Later in my life I found that my mother had given me the name of "Booker Taliaferro" soon after I was born, but in some way that part of my name seemed to disappear and for a long while was forgotten, but as soon as I found out about it I revived it, and made my full name "Booker Taliaferro Washington." I think there are not many men in our country who have had the privilege of naming themselves in the way that I have.

More than once I have tried to picture myself in the position of a boy or man with an honoured and distinguished ancestry which I could trace back through a period of hundreds of years, and who had not only inherited a name, but fortune and a proud family homestead; and yet I have sometimes had the feeling that if I had inherited these, and had been a member of a more popular race, I should have been inclined to yield to the temptation of depending upon my ancestry and my colour to do that for me which I should do for myself. Years ago I resolved that because I had no ancestry myself I would leave a record of which my children would be proud, and which might encourage them to still higher effort.

The world should not pass judgment upon the Negro, and especially the Negro youth, too quickly or too harshly. The Negro boy has obstacles, discouragements, and temptations to battle with that are little known to those not situated as he is. When a white boy undertakes a task, it is taken for granted that he will succeed. On the other hand, people are usually surprised if the Negro boy does not fail. In a word, the Negro youth starts out with the presumption against him.

The influence of ancestry, however, is important in helping forward any individual or race, if too much reliance is not placed upon it. Those who constantly direct attention to the Negro youth's moral weaknesses, and compare his advancement with that of white youths, do not consider the influence of the memories which cling about the old family homesteads. I have no idea, as I have stated elsewhere, who my grandmother was. I have, or have had, uncles and aunts and cousins, but I have no knowledge as to where most of them are. My case will illustrate that of hundreds of thousands of black people in every part of our country. The very fact that the white boy is conscious that, if he fails in life, he will disgrace the whole family record, extending back through many generations, is of tremendous value in helping him to resist temptations. The fact that the individual has behind and surrounding him proud family history and connection serves as a stimulus to help him to overcome obstacles when striving for success.

The time that I was permitted to attend school during the day was short, and my attendance was irregular. It was not long before I had to stop attending day-school altogether, and devote all of my time again to work. I resorted to the night-school again. In fact, the greater part of the education I secured in my boyhood was gathered through the night-school after my day's work was done. I had difficulty often in securing a satisfactory teacher. Sometimes, after I had secured some one to teach me at night, I would find, much to my disappointment, that the teacher knew but little more than I did. Often I would have to walk several miles at night in order to recite my night-school lessons. There was never a time in my youth, no matter how dark and discouraging the days might be, when one resolve did not continually remain with me, and that was a determination to secure an education at any cost.

Soon after we moved to West Virginia, my mother adopted into our family, notwithstanding our poverty, an orphan boy, to whom afterward we gave the name of James B. Washington. He has ever since remained a member of the family.

After I had worked in the salt-furnace for some time, work was secured for me in a coal-mine which was operated mainly for the purpose of securing fuel for the salt-furnace. Work in the coal-mine I always dreaded. One reason for this was that any one who worked in a coal-mine was always unclean, at least while at work, and it was a very hard job to get one's skin clean after the day's work was over. Then it was fully a mile from the opening of the coal-mine to the face of the coal, and all, of course, was in the blackest darkness. I do not believe that one ever experiences anywhere else such darkness as he does in a coal-mine. The mine was divided into a large number of different "rooms" or departments, and, as I never was able to learn the location of all these "rooms," I many times found myself lost in the mine. To add to the horror of being lost, sometimes my light would go out, and then, if I did not happen to have a match, I would wander about in the darkness until by chance I found some one to give me a light. The work was not only hard, but it was dangerous. There was always the danger of being blown to pieces by a premature explosion of powder, or of being crushed by falling slate. Accidents from one or the other of these causes were frequently occurring, and this kept me in constant fear. Many children of the tenderest years were compelled then, as is now true I fear, in most coal-mining districts, to spend a large part of their lives in these coal-mines, with little opportunity to get an education; and, what is worse, I have often noted that, as a rule, young boys who begin life in a coal-mine are often physically and mentally dwarfed. They soon lose ambition to do anything else than to continue as a coal-miner.

In those days, and later as a young man, I used to try to picture in my imagination the feelings and ambitions of a white boy with absolutely no limit placed upon his aspirations and activities. I used to envy the white boy who had no obstacles placed in the way of his becoming a Congressman, Governor, Bishop, or President by reason of the accident of his birth or race. I used to picture the way that I would act under such circumstances; how I would begin at the bottom and keep rising until I reached the highest round of success.

In later years, I confess that I do not envy the white boy as I once did. I have learned that success is to be measured not so much by the position that one has reached in life as by the obstacles which he has overcome while trying to succeed. Looked at from this standpoint, I almost reached the conclusion that often the Negro boy's birth and connection with an unpopular race is an advantage, so far as real life is concerned. With few exceptions, the Negro youth must work harder and must perform his tasks even better than a white youth in order to secure recognition. But out of the hard and unusual struggle through which he is compelled to pass, he gets a strength, a confidence, that one misses whose pathway is comparatively smooth by reason of birth and race.

From any point of view, I had rather be what I am, a member of the Negro race, than be able to claim membership with the most favoured of any other race. I have always been made sad when I have heard members of any race claiming rights or privileges, or certain badges of distinction, on the ground simply that they were members of this or that race, regardless of their own individual worth or attainments. I have been made to feel sad for such persons because I am conscious of the fact that mere connection with what is known as a superior race will not permanently carry an individual forward unless he has individual worth, and mere connection with what is regarded as an inferior race will not finally hold an individual back if he possesses intrinsic, individual merit. Every persecuted individual and race should get much consolation out of the great human law, which is universal and eternal, that merit, no matter under what skin found, is, in the long run, recognized and rewarded. This I have said here, not to call attention to myself as an individual, but to the race to which I am proud to belong.



Chapter III. The Struggle For An Education

One day, while at work in the coal-mine, I happened to overhear two miners talking about a great school for coloured people somewhere in Virginia. This was the first time that I had ever heard anything about any kind of school or college that was more pretentious than the little coloured school in our town.

In the darkness of the mine I noiselessly crept as close as I could to the two men who were talking. I heard one tell the other that not only was the school established for the members of any race, but the opportunities that it provided by which poor but worthy students could work out all or a part of the cost of a board, and at the same time be taught some trade or industry.

As they went on describing the school, it seemed to me that it must be the greatest place on earth, and not even Heaven presented more attractions for me at that time than did the Hampton Normal and Agricultural Institute in Virginia, about which these men were talking. I resolved at once to go to that school, although I had no idea where it was, or how many miles away, or how I was going to reach it; I remembered only that I was on fire constantly with one ambition, and that was to go to Hampton. This thought was with me day and night.

After hearing of the Hampton Institute, I continued to work for a few months longer in the coal-mine. While at work there, I heard of a vacant position in the household of General Lewis Ruffner, the owner of the salt-furnace and coal-mine. Mrs. Viola Ruffner, the wife of General Ruffner, was a "Yankee" woman from Vermont. Mrs. Ruffner had a reputation all through the vicinity for being very strict with her servants, and especially with the boys who tried to serve her. Few of them remained with her more than two or three weeks. They all left with the same excuse: she was too strict. I decided, however, that I would rather try Mrs. Ruffner's house than remain in the coal-mine, and so my mother applied to her for the vacant position. I was hired at a salary of $5 per month.

I had heard so much about Mrs. Ruffner's severity that I was almost afraid to see her, and trembled when I went into her presence. I had not lived with her many weeks, however, before I began to understand her. I soon began to learn that, first of all, she wanted everything kept clean about her, that she wanted things done promptly and systematically, and that at the bottom of everything she wanted absolute honesty and frankness. Nothing must be sloven or slipshod; every door, every fence, must be kept in repair.

I cannot now recall how long I lived with Mrs. Ruffner before going to Hampton, but I think it must have been a year and a half. At any rate, I here repeat what I have said more than once before, that the lessons that I learned in the home of Mrs. Ruffner were as valuable to me as any education I have ever gotten anywhere else. Even to this day I never see bits of paper scattered around a house or in the street that I do not want to pick them up at once. I never see a filthy yard that I do not want to clean it, a paling off of a fence that I do not want to put it on, an unpainted or unwhitewashed house that I do not want to paint or whitewash it, or a button off one's clothes, or a grease-spot on them or on a floor, that I do not want to call attention to it.

From fearing Mrs. Ruffner I soon learned to look upon her as one of my best friends. When she found that she could trust me she did so implicitly. During the one or two winters that I was with her she gave me an opportunity to go to school for an hour in the day during a portion of the winter months, but most of my studying was done at night, sometimes alone, sometimes under some one whom I could hire to teach me. Mrs. Ruffner always encouraged and sympathized with me in all my efforts to get an education. It was while living with her that I began to get together my first library. I secured a dry-goods box, knocked out one side of it, put some shelves in it, and began putting into it every kind of book that I could get my hands upon, and called it my "library."

Notwithstanding my success at Mrs. Ruffner's I did not give up the idea of going to the Hampton Institute. In the fall of 1872 I determined to make an effort to get there, although, as I have stated, I had no definite idea of the direction in which Hampton was, or of what it would cost to go there. I do not think that any one thoroughly sympathized with me in my ambition to go to Hampton unless it was my mother, and she was troubled with a grave fear that I was starting out on a "wild-goose chase." At any rate, I got only a half-hearted consent from her that I might start. The small amount of money that I had earned had been consumed by my stepfather and the remainder of the family, with the exception of a very few dollars, and so I had very little with which to buy clothes and pay my travelling expenses. My brother John helped me all that he could, but of course that was not a great deal, for his work was in the coal-mine, where he did not earn much, and most of what he did earn went in the direction of paying the household expenses.

Perhaps the thing that touched and pleased me most in connection with my starting for Hampton was the interest that many of the older coloured people took in the matter. They had spent the best days of their lives in slavery, and hardly expected to live to see the time when they would see a member of their race leave home to attend a boarding-school. Some of these older people would give me a nickel, others a quarter, or a handkerchief.

Finally the great day came, and I started for Hampton. I had only a small, cheap satchel that contained a few articles of clothing I could get. My mother at the time was rather weak and broken in health. I hardly expected to see her again, and thus our parting was all the more sad. She, however, was very brave through it all. At that time there were no through trains connecting that part of West Virginia with eastern Virginia. Trains ran only a portion of the way, and the remainder of the distance was travelled by stage-coaches.

The distance from Malden to Hampton is about five hundred miles. I had not been away from home many hours before it began to grow painfully evident that I did not have enough money to pay my fare to Hampton. One experience I shall long remember. I had been travelling over the mountains most of the afternoon in an old-fashion stage-coach, when, late in the evening, the coach stopped for the night at a common, unpainted house called a hotel. All the other passengers except myself were whites. In my ignorance I supposed that the little hotel existed for the purpose of accommodating the passengers who travelled on the stage-coach. The difference that the colour of one's skin would make I had not thought anything about. After all the other passengers had been shown rooms and were getting ready for supper, I shyly presented myself before the man at the desk. It is true I had practically no money in my pocket with which to pay for bed or food, but I had hoped in some way to beg my way into the good graces of the landlord, for at that season in the mountains of Virginia the weather was cold, and I wanted to get indoors for the night. Without asking as to whether I had any money, the man at the desk firmly refused to even consider the matter of providing me with food or lodging. This was my first experience in finding out what the colour of my skin meant. In some way I managed to keep warm by walking about, and so got through the night. My whole soul was so bent upon reaching Hampton that I did not have time to cherish any bitterness toward the hotel-keeper.

By walking, begging rides both in wagons and in the cars, in some way, after a number of days, I reached the city of Richmond, Virginia, about eighty-two miles from Hampton. When I reached there, tired, hungry, and dirty, it was late in the night. I had never been in a large city, and this rather added to my misery. When I reached Richmond, I was completely out of money. I had not a single acquaintance in the place, and, being unused to city ways, I did not know where to go. I applied at several places for lodging, but they all wanted money, and that was what I did not have. Knowing nothing else better to do, I walked the streets. In doing this I passed by many food-stands where fried chicken and half-moon apple pies were piled high and made to present a most tempting appearance. At that time it seemed to me that I would have promised all that I expected to possess in the future to have gotten hold of one of those chicken legs or one of those pies. But I could not get either of these, nor anything else to eat.

I must have walked the streets till after midnight. At last I became so exhausted that I could walk no longer. I was tired, I was hungry, I was everything but discouraged. Just about the time when I reached extreme physical exhaustion, I came upon a portion of a street where the board sidewalk was considerably elevated. I waited for a few minutes, till I was sure that no passers-by could see me, and then crept under the sidewalk and lay for the night upon the ground, with my satchel of clothing for a pillow. Nearly all night I could hear the tramp of feet over my head. The next morning I found myself somewhat refreshed, but I was extremely hungry, because it had been a long time since I had had sufficient food. As soon as it became light enough for me to see my surroundings I noticed that I was near a large ship, and that this ship seemed to be unloading a cargo of pig iron. I went at once to the vessel and asked the captain to permit me to help unload the vessel in order to get money for food. The captain, a white man, who seemed to be kind-hearted, consented. I worked long enough to earn money for my breakfast, and it seems to me, as I remember it now, to have been about the best breakfast that I have ever eaten.

My work pleased the captain so well that he told me if I desired I could continue working for a small amount per day. This I was very glad to do. I continued working on this vessel for a number of days. After buying food with the small wages I received there was not much left to add on the amount I must get to pay my way to Hampton. In order to economize in every way possible, so as to be sure to reach Hampton in a reasonable time, I continued to sleep under the same sidewalk that gave me shelter the first night I was in Richmond. Many years after that the coloured citizens of Richmond very kindly tendered me a reception at which there must have been two thousand people present. This reception was held not far from the spot where I slept the first night I spent in the city, and I must confess that my mind was more upon the sidewalk that first gave me shelter than upon the recognition, agreeable and cordial as it was.

When I had saved what I considered enough money with which to reach Hampton, I thanked the captain of the vessel for his kindness, and started again. Without any unusual occurrence I reached Hampton, with a surplus of exactly fifty cents with which to begin my education. To me it had been a long, eventful journey; but the first sight of the large, three-story, brick school building seemed to have rewarded me for all that I had undergone in order to reach the place. If the people who gave the money to provide that building could appreciate the influence the sight of it had upon me, as well as upon thousands of other youths, they would feel all the more encouraged to make such gifts. It seemed to me to be the largest and most beautiful building I had ever seen. The sight of it seemed to give me new life. I felt that a new kind of existence had now begun—that life would now have a new meaning. I felt that I had reached the promised land, and I resolved to let no obstacle prevent me from putting forth the highest effort to fit myself to accomplish the most good in the world.

As soon as possible after reaching the grounds of the Hampton Institute, I presented myself before the head teacher for an assignment to a class. Having been so long without proper food, a bath, and a change of clothing, I did not, of course, make a very favourable impression upon her, and I could see at once that there were doubts in her mind about the wisdom of admitting me as a student. I felt that I could hardly blame her if she got the idea that I was a worthless loafer or tramp. For some time she did not refuse to admit me, neither did she decide in my favour, and I continued to linger about her, and to impress her in all the ways I could with my worthiness. In the meantime I saw her admitting other students, and that added greatly to my discomfort, for I felt, deep down in my heart, that I could do as well as they, if I could only get a chance to show what was in me.

After some hours had passed, the head teacher said to me: "The adjoining recitation-room needs sweeping. Take the broom and sweep it."

It occurred to me at once that here was my chance. Never did I receive an order with more delight. I knew that I could sweep, for Mrs. Ruffner had thoroughly taught me how to do that when I lived with her.

I swept the recitation-room three times. Then I got a dusting-cloth and dusted it four times. All the woodwork around the walls, every bench, table, and desk, I went over four times with my dusting-cloth. Besides, every piece of furniture had been moved and every closet and corner in the room had been thoroughly cleaned. I had the feeling that in a large measure my future depended upon the impression I made upon the teacher in the cleaning of that room. When I was through, I reported to the head teacher. She was a "Yankee" woman who knew just where to look for dirt. She went into the room and inspected the floor and closets; then she took her handkerchief and rubbed it on the woodwork about the walls, and over the table and benches. When she was unable to find one bit of dirt on the floor, or a particle of dust on any of the furniture, she quietly remarked, "I guess you will do to enter this institution."

I was one of the happiest souls on Earth. The sweeping of that room was my college examination, and never did any youth pass an examination for entrance into Harvard or Yale that gave him more genuine satisfaction. I have passed several examinations since then, but I have always felt that this was the best one I ever passed.

I have spoken of my own experience in entering the Hampton Institute. Perhaps few, if any, had anything like the same experience that I had, but about the same period there were hundreds who found their way to Hampton and other institutions after experiencing something of the same difficulties that I went through. The young men and women were determined to secure an education at any cost.

The sweeping of the recitation-room in the manner that I did it seems to have paved the way for me to get through Hampton. Miss Mary F. Mackie, the head teacher, offered me a position as janitor. This, of course, I gladly accepted, because it was a place where I could work out nearly all the cost of my board. The work was hard and taxing but I stuck to it. I had a large number of rooms to care for, and had to work late into the night, while at the same time I had to rise by four o'clock in the morning, in order to build the fires and have a little time in which to prepare my lessons. In all my career at Hampton, and ever since I have been out in the world, Miss Mary F. Mackie, the head teacher to whom I have referred, proved one of my strongest and most helpful friends. Her advice and encouragement were always helpful in strengthening to me in the darkest hour.

I have spoken of the impression that was made upon me by the buildings and general appearance of the Hampton Institute, but I have not spoken of that which made the greatest and most lasting impression on me, and that was a great man—the noblest, rarest human being that it has ever been my privilege to meet. I refer to the late General Samuel C. Armstrong.

It has been my fortune to meet personally many of what are called great characters, both in Europe and America, but I do not hesitate to say that I never met any man who, in my estimation, was the equal of General Armstrong. Fresh from the degrading influences of the slave plantation and the coal-mines, it was a rare privilege for me to be permitted to come into direct contact with such a character as General Armstrong. I shall always remember that the first time I went into his presence he made the impression upon me of being a perfect man: I was made to feel that there was something about him that was superhuman. It was my privilege to know the General personally from the time I entered Hampton till he died, and the more I saw of him the greater he grew in my estimation. One might have removed from Hampton all the buildings, class-rooms, teachers, and industries, and given the men and women there the opportunity of coming into daily contact with General Armstrong, and that alone would have been a liberal education. The older I grow, the more I am convinced that there is no education which one can get from books and costly apparatus that is equal to that which can be gotten from contact with great men and women. Instead of studying books so constantly, how I wish that our schools and colleges might learn to study men and things!

General Armstrong spent two of the last six months of his life in my home at Tuskegee. At that time he was paralyzed to the extent that he had lost control of his body and voice in a very large degree. Notwithstanding his affliction, he worked almost constantly night and day for the cause to which he had given his life. I never saw a man who so completely lost sight of himself. I do not believe he ever had a selfish thought. He was just as happy in trying to assist some other institution in the South as he was when working for Hampton. Although he fought the Southern white man in the Civil War, I never heard him utter a bitter word against him afterward. On the other hand, he was constantly seeking to find ways by which he could be of service to the Southern whites.

It would be difficult to describe the hold that he had upon the students at Hampton, or the faith they had in him. In fact, he was worshipped by his students. It never occurred to me that General Armstrong could fail in anything that he undertook. There is almost no request that he could have made that would not have been complied with. When he was a guest at my home in Alabama, and was so badly paralyzed that he had to be wheeled about in an invalid's chair, I recall that one of the General's former students had occasion to push his chair up a long, steep hill that taxed his strength to the utmost. When the top of the hill was reached, the former pupil, with a glow of happiness on his face, exclaimed, "I am so glad that I have been permitted to do something that was real hard for the General before he dies!" While I was a student at Hampton, the dormitories became so crowded that it was impossible to find room for all who wanted to be admitted. In order to help remedy the difficulty, the General conceived the plan of putting up tents to be used as rooms. As soon as it became known that General Armstrong would be pleased if some of the older students would live in the tents during the winter, nearly every student in school volunteered to go.

I was one of the volunteers. The winter that we spent in those tents was an intensely cold one, and we suffered severely—how much I am sure General Armstrong never knew, because we made no complaints. It was enough for us to know that we were pleasing General Armstrong, and that we were making it possible for an additional number of students to secure an education. More than once, during a cold night, when a stiff gale would be blowing, our tend was lifted bodily, and we would find ourselves in the open air. The General would usually pay a visit to the tents early in the morning, and his earnest, cheerful, encouraging voice would dispel any feeling of despondency.

I have spoken of my admiration for General Armstrong, and yet he was but a type of that Christlike body of men and women who went into the Negro schools at the close of the war by the hundreds to assist in lifting up my race. The history of the world fails to show a higher, purer, and more unselfish class of men and women than those who found their way into those Negro schools.

Life at Hampton was a constant revelation to me; was constantly taking me into a new world. The matter of having meals at regular hours, of eating on a tablecloth, using a napkin, the use of the bath-tub and of the tooth-brush, as well as the use of sheets upon the bed, were all new to me.

I sometimes feel that almost the most valuable lesson I got at the Hampton Institute was in the use and value of the bath. I learned there for the first time some of its value, not only in keeping the body healthy, but in inspiring self-respect and promoting virtue. In all my travels in the South and elsewhere since leaving Hampton I have always in some way sought my daily bath. To get it sometimes when I have been the guest of my own people in a single-roomed cabin has not always been easy to do, except by slipping away to some stream in the woods. I have always tried to teach my people that some provision for bathing should be a part of every house.

For some time, while a student at Hampton, I possessed but a single pair of socks, but when I had worn these till they became soiled, I would wash them at night and hang them by the fire to dry, so that I might wear them again the next morning.

The charge for my board at Hampton was ten dollars per month. I was expected to pay a part of this in cash and to work out the remainder. To meet this cash payment, as I have stated, I had just fifty cents when I reached the institution. Aside from a very few dollars that my brother John was able to send me once in a while, I had no money with which to pay my board. I was determined from the first to make my work as janitor so valuable that my services would be indispensable. This I succeeded in doing to such an extent that I was soon informed that I would be allowed the full cost of my board in return for my work. The cost of tuition was seventy dollars a year. This, of course, was wholly beyond my ability to provide. If I had been compelled to pay the seventy dollars for tuition, in addition to providing for my board, I would have been compelled to leave the Hampton school. General Armstrong, however, very kindly got Mr. S. Griffitts Morgan, of New Bedford, Mass., to defray the cost of my tuition during the whole time that I was at Hampton. After I finished the course at Hampton and had entered upon my lifework at Tuskegee, I had the pleasure of visiting Mr. Morgan several times.

After having been for a while at Hampton, I found myself in difficulty because I did not have books and clothing. Usually, however, I got around the trouble about books by borrowing from those who were more fortunate than myself. As to clothes, when I reached Hampton I had practically nothing. Everything that I possessed was in a small hand satchel. My anxiety about clothing was increased because of the fact that General Armstrong made a personal inspection of the young men in ranks, to see that their clothes were clean. Shoes had to be polished, there must be no buttons off the clothing, and no grease-spots. To wear one suit of clothes continually, while at work and in the schoolroom, and at the same time keep it clean, was rather a hard problem for me to solve. In some way I managed to get on till the teachers learned that I was in earnest and meant to succeed, and then some of them were kind enough to see that I was partly supplied with second-hand clothing that had been sent in barrels from the North. These barrels proved a blessing to hundreds of poor but deserving students. Without them I question whether I should ever have gotten through Hampton.

When I first went to Hampton I do not recall that I had ever slept in a bed that had two sheets on it. In those days there were not many buildings there, and room was very precious. There were seven other boys in the same room with me; most of them, however, students who had been there for some time. The sheets were quite a puzzle to me. The first night I slept under both of them, and the second night I slept on top of them; but by watching the other boys I learned my lesson in this, and have been trying to follow it ever since and to teach it to others.

I was among the youngest of the students who were in Hampton at the time. Most of the students were men and women—some as old as forty years of age. As I now recall the scene of my first year, I do not believe that one often has the opportunity of coming into contact with three or four hundred men and women who were so tremendously in earnest as these men and women were. Every hour was occupied in study or work. Nearly all had had enough actual contact with the world to teach them the need of education. Many of the older ones were, of course, too old to master the text-books very thoroughly, and it was often sad to watch their struggles; but they made up in earnest much of what they lacked in books. Many of them were as poor as I was, and, besides having to wrestle with their books, they had to struggle with a poverty which prevented their having the necessities of life. Many of them had aged parents who were dependent upon them, and some of them were men who had wives whose support in some way they had to provide for.

The great and prevailing idea that seemed to take possession of every one was to prepare himself to lift up the people at his home. No one seemed to think of himself. And the officers and teachers, what a rare set of human beings they were! They worked for the students night and day, in seasons and out of season. They seemed happy only when they were helping the students in some manner. Whenever it is written—and I hope it will be—the part that the Yankee teachers played in the education of the Negroes immediately after the war will make one of the most thrilling parts of the history off this country. The time is not far distant when the whole South will appreciate this service in a way that it has not yet been able to do.