search for truth.

At the same time slaves were being brought to the shores of Virginia from their native land, Africa, the woods of Virginia were swarming with thousands of another dark-skinned race. The question naturally arises: Why did the importers of Negro slaves go to the trouble and expense of going thousands of miles for a dark-skinned people to hew wood and draw water for the whites, when they had right among them a people of another race who could have answered the purpose? The answer is that the Indian was tried and found wanting in the commercial qualities which the Negro seemed to possess. The Indian, as a race, would not submit to slavery and in those instances where he was tried, as a slave, his labor was not profitable and he was found unable to stand the physical strain of slavery. As a slave, the Indian died in large numbers. This was true in San Domingo and in other parts of the American continent.

The two races, the Indian and the Negro, have been often compared to the disadvantage of the Negro. It is often said of the Negro that he is an imitative race. That, in a large degree, is true. That element has its disadvantages and it also has its advantages. Very often the Negro imitates the worst element in the white man; on the other hand I believe that the masses of our people imitate the best they find in the white man.

I have said more than once that one of the unfortunate conditions of the Negro in the North is that,—because of the large proportion of our people who are in menial service, their duties bring them in contact with the worst. They, for example, are waiters in clubs and in various organizations, and being engaged in that capacity makes it necessary for them to touch the white man at his weakest point. In the city of Philadelphia, there are hundreds, I do not suppose I should exaggerate if I were to say thousands, who are serving the white man as a waiter in some club or similar organization. When that white man was at work in his factory, in his counting-room, in his bank, he was far removed from him. When he was at his best the Negro did not come into touch with him. In the evening when he lays aside the working dress, takes matters easy, and gets his cigar and perhaps champagne, the Negro comes into contact with him, not to an advantage, but at his weakest point rather than at his strongest.

In the South, as in most parts of America, during slavery and after, the Negro has gotten something from the white man that has made him more valuable as a citizen. In most cases he imitates the best rather than the worst. For example, you never see a Negro braiding his hair in the same way as a Chinaman braids his, but he cuts his like the white man. The Negro is seeking out the highest and best as to quality.

It has been more than once stated that the Indian proved himself the superior race in not submitting to slavery. We shall see about this. In this respect it may be that the Indian secured a temporary advantage in so far as race feeling or prejudice is concerned; I mean by this that he escaped the badge of servitude which has fastened itself upon the Negro,—not only upon the Negro in America, but upon that race wherever found, for the known commercial value of the Negro has made him a subject of traffic in other portions of the globe during many centuries.

The Indian refused to submit to bondage and to learn the white man's ways. The result is that the greater portion of the American Indians have disappeared, the greater portion of those who remain are not civilized. The Negro, wiser and more enduring than the Indian, patiently endured slavery; and contact with the white man has given him a civilization vastly superior to that of the Indian.

The Indian and the Negro met on the American continent for the first time at Jamestown, in 1619. Both were in the darkest barbarism. There were twenty Negroes and thousands of Indians. At the present time there are between nine and ten million Negroes and two hundred and eighty-four thousand and seventy-nine Indians. The annual tax upon the Government on account of the Indian is $14,236,078.71 (1905); the cost from 1789 to 1902, inclusive, reached the sum of $389,282,361.00. The one in this case not only decreased in numbers and failed to add anything to the economic value of his country, but has actually proven a charge upon the state.

The Negro seems to be about the only race that has been able to look the white man in the face during the long period of years and live—not only live, but multiply. The Negro has not only done this, but he has had the good sense to get something from the white man at every point where he has touched him—something that has made him a stronger and a better race.

Let me say in the beginning that nothing which I shall say should be taken as an endorsement of the enslavement of my race. The experience of the world's civilization teaches that the final and net result of slavery is bad—bad for the enslaved, and perhaps worse for the enslaver. If permitted a choice, I think I should prefer being the first to being the last. But in the case of the Negro in America no one, willing to be frank and fair, can fail to see that the Negro did get certain benefits out of slavery; at the same time he was, as I have stated, harmed. But in this connection we must deal with the facts and not with prejudice, either for or against the race.

Let me make this statement with which you may or may not agree: In my opinion, there cannot be found in the civilized or uncivilized world ten millions of Negroes whose economic, educational, moral and religious life is so advanced as that of the ten millions of Negroes within the United States. If this statement be true, let us find the cause thereof, especially as regards the Negro's moral and Christian growth. In doing so, let credit be given wherever it is due, whether to the Northern white man, the Southern white man, or the Negro himself. If, as stated, the ten millions of black people in the United States have excelled all the other groups of their race-type in moral and Christian growth, let us trace the cause, and in doing so we may get some light and information that will be of value in dealing with the Negro race in America and elsewhere, and in elevating and Christianizing other races.

In order to determine the influence of economic or industrial training upon the moral and Christian life of the Negro, we must begin with slavery and trace the development of the black man, noticing in a brief manner his development through slavery to freedom, and to the present time.

This involves, then, the period of slavery, and the period of freedom. To begin with, let me repeat that at first, at least, the underlying object of slavery was an economic, and an industrial one. The climatic and other new conditions required that the slave should wear clothing, a thing, for the most part, new to him. It has perhaps already occurred to you that one of the conditions requisite for the Christian life is clothing. So far as I know, Christianity is the only religion that makes the wearing of clothes one of its conditions. A naked Christian is impossible—and I may add that I have little faith in a hungry Christian.

Some years ago we were holding the Tuskeegee Annual Negro Conference, and I remember on several occasions there was one old fellow who tried to get the floor without success. He tried continually to get recognition from the chair, and, finally, was recognized. He said: "Mr. Washington, we's making great progress in our