The Project Gutenberg EBook of Civilization the Primal Need of the Race, by
Alexander Crummell

This eBook is for the use of anyone anywhere at no cost and with
almost no restrictions whatsoever.  You may copy it, give it away or
re-use it under the terms of the Project Gutenberg License included
with this eBook or online at www.gutenberg.org


Title: Civilization the Primal Need of the Race
       The American Negro Academy. Occasional Paper No. 3

Author: Alexander Crummell

Release Date: February 13, 2010 [EBook #31268]

Language: English

Character set encoding: ASCII

*** START OF THIS PROJECT GUTENBERG EBOOK CIVILIZATION THE PRIMAL NEED ***




Produced by Suzanne Shell, Stephanie Eason, and the Online
Distributed Proofreading Team at https://www.pgdp.net.









  The American Negro Academy

  Occasional Papers, No. 3.


  CIVILIZATION THE PRIMAL NEED OF THE RACE,
  The Inaugural Address,

  ALEXANDER CRUMMELL,

  MARCH 5, 1897.

  --AND--

  THE ATTITUDE OF THE AMERICAN MIND TOWARD
  THE NEGRO INTELLECT,
  First Annual Address,

  DEC. 28, 1897,

  --BY--

  ALEXANDER CRUMMELL,

  President of the American Negro Academy.


  Price, Fifteen Cents.

  WASHINGTON, D. C.
  PUBLISHED BY THE ACADEMY,
  1898.




OCCASIONAL PAPERS.


No. 1.--A Review of Hoffman's Race Traits and Tendencies of the
        American Negro.--Kelly Miller                            25 Cts.

No. 2.--The Conservation of Races.--W. E. Burghardt DuBois       15 Cts.

No. 3.--(a) Civilization, the Primal Need of the Race;
        (b) The Attitude of the American Mind Toward the
        Negro Intellect.--Alexander Crummell                     15 Cts.


Orders filled through the Corresponding Secretary, J. W. Cromwell, 1439
Pierce Place, Washington, D. C.

Trade supplied through John H. Wills, 506 Eleventh Street, N. W.,
Washington, D. C.




CIVILIZATION, THE PRIMAL NEED OF THE RACE.


GENTLEMEN:--

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

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

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

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

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

I doubt if there is a man in this presence who has a higher conception
of Negro capacity than your speaker; and this of itself, precludes the
idea, on my part, of race disparagement. But, it seems manifest to me
that, as a race in this land, we have no art; we have no science; we
have no philosophy; we have no scholarship. Individuals we have in each
of these lines; but mere individuality cannot be recognized as the
aggregation of a family, a nation, or a race; or as the interpretation
of any of them. And until we attain the role of civilization, we cannot
stand up and hold our place in the world of culture and enlightenment.
And the forfeiture of such a place means, despite, inferiority,
repulsion, drudgery, poverty, and ultimate death! Now gentlemen, for the
creation of a complete and rounded man, you need the impress and the
moulding of the highest arts. But how much more so for the realizing of
a true and lofty _race_ of men. What is true of a man is deeply true of
a people. The special need in such a case is the force and application
of the highest arts; not mere mechanism; not mere machinery; not mere
handicraft; not the mere grasp on material things; not mere temporal
ambitions. These are but incidents; important indeed, but pertaining
mainly to man's material needs, and to the feeding of the body. And the
incidental in life is incapable of feeding the living soul. For "man
cannot live by bread alone, but by every word that proceedeth out of the
mouth of God." And civilization is the _secondary_ word of God, given
for the nourishment of humanity.

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

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

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

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

    "We may not hope from outward things to win
  The passion and the life whose fountains are within;"

which Wordsworth, in grand style, has declared,

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

But what is this other than the utterance of Melancthon,--"Without the
scientific mind, barbarism." This is the teaching of history. For 2,000
years, Europe has been governed, in all its developments, by Socrates,
and Aristotle, and Plato, and Euclid. These were the great idealists;
and as such, they were the great progenitors of all modern civilization,
the majestic agents of God for the civil upbuilding of men and nations.
For civilization is, in its origins, ideals; and hence, in the loftiest
men, it bursts forth, producing letters, literature, science,
philosophy, poetry, sculpture, architecture, yea, all the arts; and
brings them with all their gifts, and lays them in the lap of religion,
as the essential condition of their vital permanance and their
continuity.

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

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

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

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

Just here arises the need of the trained and scholarly men of a race to
employ their knowledge and culture and teaching and to guide both the
opinions and habits of the crude masses. The masses, nowhere are, or can
be, learned or scientific. The scholar is exceptional, just the same as a
great admiral like Nelson is, or a grand soldier like Caesar or Napoleon.
But the leader, the creative and organizing mind, is the master-need in
all the societies of man. But, if they are not inspired with the notion
of leadership and duty, then with all their Latin and Greek and science
they are but pedants, trimmers, opportunists. For all true and lofty
scholarship is weighty with the burdens and responsibilities of life and
humanity.

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

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

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

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




THE ATTITUDE OF THE AMERICAN MIND TOWARD THE NEGRO INTELLECT.


For the first time in the history of this nation the colored people of
America have undertaken the difficult task, of stimulating and fostering
the genius of their race as a distinct and definite purpose. Other and
many gatherings have been made, during our own two and a half centuries'
residence on this continent, for educational purposes; but ours is the
first which endeavors to rise up to the plane of culture.

For my own part I have no misgivings either with respect to the
legitimacy, the timeliness, or the prospective success of our venture.
The race in the brief period of a generation, has been so fruitful in
intellectual product, that the time has come for a coalescence of
powers, and for reciprocity alike in effort and appreciation. I
congratulate you, therefore, on this your first anniversary. To me it
is, I confess, a matter of rejoicing that we have, as a people, reached
a point where we have a class of men who will come together for
purposes, so pure, so elevating, so beneficent, as the cultivation of
mind, with the view of meeting the uses and the needs of our benighted
people.

I feel that if this meeting were the end of this Academy; if I could see
that it would die this very day, I would nevertheless, cry out--"All
hail!" even if I had to join in with the salutation--"farewell forever!"
For, first of all, you have done, during the year, that which was never
done so completely before,--a work which has already told upon the
American mind; and next you have awakened in the Race an ambition which,
in some form, is sure to reproduce both mental and artistic organization
in the future.

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

Let us state here a simple, personal incident, which will well serve to
illustrate a history.

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

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

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

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

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

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

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

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

It was done, too, with the knowledge that the Negro had brain power.
There was _then_, no denial that the Negro had intellect. That denial
was an after thought. Besides, legislatures never pass laws forbidding
the education of pigs, dogs, and horses. They pass such laws against the
intellect of _men_.

However, there was then, at the very beginning of the slave trade,
everywhere, in Europe, the glintings forth of talent in great Negro
geniuses,--in Spain, and Portugal, in France and Holland and England;[2]
and Phillis Wheatley and Banneker and Chavis and Peters, were in
evidence on American soil.

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

The _first_ phase of this attitude reached over from about 1700 to
1820:--and as the result, almost Egyptian darkness fell upon the mind of
the race, throughout the whole land.

Following came a more infamous policy. It was the denial of
intellectuality in the Negro; the assertion that he was not a human
being, that he did not belong to the human race. This covered the period
from 1820 to 1835, when Gliddon and Nott and others, published their
so-called physiological work, to prove that the Negro was of a different
species from the white man.

A distinguished illustration of this ignoble sentiment can be given. In
the year 1833 or 4 the speaker was an errand boy in the Anti-slavery
office in New York City.

On a certain occasion he heard a conversation between the Secretary and
two eminent lawyers from Boston,--Samuel E. Sewell and David Lee Child.
They had been to Washington on some legal business. While at the Capitol
they happened to dine in the company of the great John C. Calhoun, then
senator from South Carolina. It was a period of great ferment upon the
question of Slavery, States' Rights, and Nullification; and consequently
the Negro was the topic of conversation at the table. One of the
utterances of Mr. Calhoun was to this effect--"That if he could find a
Negro who knew the Greek syntax, he would then believe that the Negro
was a human being and should be treated as a man."

Just think of the crude asininity of even a great man! Mr. Calhoun went
to "Yale" to study the Greek Syntax, and graduated there. His son went
to Yale to study the Greek Syntax, and graduated there. His grandson, in
recent years, went to Yale, to learn the Greek Syntax, and graduated
there. Schools and Colleges were necessary for the Calhouns, and all
other white men to learn the Greek syntax.

And yet this great man knew that there was not a school, nor a college
in which a black boy could learn his A. B. C's. He knew that the law in
all the Southern States forbade Negro instruction under the severest
penalties. How then was the Negro to learn the Greek syntax? How then
was he to evidence to Mr. Calhoun his human nature? Why, it is manifest
that Mr. Calhoun expected the Greek syntax to grow in _Negro brains_, by
spontaneous generation!

Mr. Calhoun was then, as much as any other American, an exponent of the
nation's mind upon this point. Antagonistic as they were upon _other_
subjects, upon the rejection of the Negro intellect they were a unit.
And this, measurably, is the attitude of the American mind
today:--measurably, I say, for thanks to the Almighty, it is not
universally so.

There has always been a school of philanthropists in this land who have
always recognized mind in the Negro; and while recognizing the
limitations which _individual_ capacity demanded, claimed that for the
RACE, there was no such thing possible for its elevation save the
widest, largest, highest, improvement. Such were our friends and patrons
in New England in New York, Pennsylvania, a few among the Scotch
Presbyterians and the "Friends" in grand old North Carolina; a great
company among the Congregationalists of the East, nobly represented down
to the present, by the "American Missionary Society," which tolerates no
stint for the Negro intellect in its grand solicitudes. But these were
exceptional.

Down to the year 1825, I know of no Academy or College which would open
its doors to a Negro.[3] In the South it was a matter of absolute legal
disability. In the North, it was the ostracism of universal
caste-sentiment. The theological schools of the land, and of all names,
shut their doors against the black man. An eminent friend of mine, the
noble, fervent, gentlemanly Rev. Theodore S. Wright, then a Presbyterian
licentiate, was taking private lessons in theology, at Princeton; and
for this offense was kicked out of one of its halls.

In the year 1832 Miss Prudence Crandall opened a private school for the
education of colored girls; and it set the whole State of Connecticut in
a flame. Miss Crandall was mobbed, and the school was broken up.

The year following, the trustees of Canaan Academy in New Hampshire
opened its doors to Negro youths; and this act set the people of that
state on fire. The farmers of the region assembled with 90 yoke of oxen,
dragged the Academy into a swamp, and a few weeks afterward drove the
black youths from the town.

These instances will suffice. They evidence the general statement, _i. e._
that the American mind has refused to foster and to cultivate the Negro
intellect. Join to this a kindred fact, of which there is the fullest
evidence. Impelled, at times, by pity, a modicum of schooling and
training has been given the Negro; but even this, almost universally,
with reluctance, with cold criticism, with microscopic scrutiny, with
icy reservation, and at times, with ludicrous limitations.

Cheapness characterizes almost all the donations of the American people
to the Negro:--Cheapness, in all the past, has been the regimen provided
for the Negro in every line of his intellectual, as well as his lower
life. And so, cheapness is to be the rule in the future, as well for his
higher, as for his lower life:--cheap wages and cheap food, cheap and
rotten huts; cheap and dilapidated schools; cheap and stinted weeks of
schooling; cheap meeting houses for worship; cheap and ignorant
ministers; cheap theological training; and now, cheap learning, culture
and civilization!

Noble exceptions are found in the grand literary circles in which Mr.
Howells moves--manifest in his generous editing of our own Paul Dunbar's
poems. But this generosity is not general, even in the world of American
letters.

You can easily see this in the attempt, now-a-days, to side-track the
Negro intellect, and to place it under limitations never laid upon any
other class.

The elevation of the Negro has been a moot question for a generation
past. But even to-day what do we find the general reliance of the
American mind in determinating this question? Almost universally the
resort is to material agencies! The ordinary, and sometimes the
_extraordinary_ American is unable to see that the struggle of a
degraded people for elevation is, in its very nature, a warfare, and
that its main weapon is the cultivated and scientific mind.

Ask the great men of the land how this Negro problem is to be solved,
and then listen to the answers that come from divers classes of our
white fellow-citizens. The merchants and traders of our great cities
tell us--"The Negro must be taught to work;" and they will pour out
their moneys by thousands to train him to toil. The clergy in large
numbers, cry out--"Industrialism is the only hope of the Negro;" for
this is the bed-rock, in their opinion, of Negro evangelization! "Send
him to Manual Labor Schools," cries out another set of philanthropists.
"Hic haec, hoc," is going to prove the ruin of the Negro" says the Rev.
Steele, an erudite Southern Savan. "You must begin at the bottom with
the Negro," says another eminent authority--as though the Negro had been
living in the clouds, and had never reached the bottom. Says the
Honorable George T. Barnes, of Georgia--"The kind of education the Negro
should receive should not be very refined nor classical, but adapted to
his present condition:" as though there is to be no future for the
Negro.

And so you see that even now, late in the 19th century, in this land of
learning and science, the creed is--"Thus far and no farther", _i. e._
for the American black man.

One would suppose from the universal demand for the mere industrialism
for this race of ours, that the Negro had been going daily to dinner
parties, eating terrapin and indulging in champagne; and returning home
at night, sleeping on beds of eiderdown; breakfasting in the morning in
his bed, and then having his valet to clothe him daily in purple and
fine linen--all these 250 years of his sojourn in this land. And then,
just now, the American people, tired of all this Negro luxury, was
calling him, for the first time, to blister his hands with the hoe, and
to learn to supply his needs by sweatful toil in the cotton fields.

Listen a moment, to the wisdom of a great theologian, and withal as
great philanthropist, the Rev. Dr. Wayland, of Philadelphia. Speaking,
not long since, of the "Higher Education" of the colored people of the
South, he said "that this subject concerned about 8,000,000 of our
fellow-citizens, among whom are probably 1,500,000 voters. The education
suited to these people is that which should be suited to white people
under the same circumstances. These people are bearing the impress which
was left on them by two centuries of slavery and several centuries of
barbarism. This education must begin at the bottom. It must first of all
produce the power of self-support to assist them to better their
condition. It should teach them good citizenship and should build them
up morally. It should be, first, a good English education. They should
be imbued with the knowledge of the Bible. They should have an
industrial education. An industrial education leads to self-support and
to the elevation of their condition. Industry is itself largely an
education, intellectually and morally, and, above all, an education of
character. Thus we should make these people self-dependent. This
education will do away with pupils being taught Latin and Greek, while
they do not know the rudiments of English."

Just notice the cautious, restrictive, limiting nature of this advice!
Observe the lack of largeness, freedom and generosity in it. Dr.
Wayland, I am sure, has never specialized just such a regimen for the
poor Italians, Hungarians or Irish, who swarm, in lowly degradation, in
immigrant ships to our shores. No! for them he wants, all Americans
want, the widest, largest culture of the land; the instant opening, not
simply of the common schools; and then an easy passage to the bar, the
legislature, and even the judgeships of the nation. And they oft times
get there.

But how different the policy with the Negro. _He_ must have "an
education which begins at the bottom." "He should have an industrial
education," &c. His education must, first of all, produce the power of
self-support, &c.

Now, all this thought of Dr. Wayland is all true. But, my friends, it is
all false, too; and for the simple reason that it is only half truth.
Dr. Wayland seems unable to rise above the plane of burden-bearing for
the Negro. He seems unable to gauge the idea of the Negro becoming a
thinker. He seems to forget that a race of thoughtless toilers are
destined to be forever a race of senseless _boys_; for only beings who
think are men.

How pitiable it is to see a great good man be-fuddled by a half truth.
For to allege "Industrialism" to be the grand agency in the elevation of
a race of already degraded labourers, is as much a mere platitude as to
say, "they must eat and drink and sleep;" for man cannot live without
these habits. But they never civilize man; and _civilization_ is the
objective point in the movement for Negro elevation. Labor, just like
eating and drinking, is one of the inevitabilities of life; one of its
positive necessities. And the Negro has had it for centuries; but it has
never given him manhood. It does not _now_, in wide areas of population,
lift him up to moral and social elevation. Hence the need of a new
factor in his life. The Negro needs light: light thrown in upon all the
circumstances of his life. The light of civilization.

Dr. Wayland fails to see two or three important things in this Negro
problem:--

(a) That the Negro has no need to go to a manual labor school.[4] He has
been for two hundred years and more, the greatest laborer in the land.
He is a laborer _now_; and he must always be a laborer, or he must die.
But:

(b) Unfortunately for the Negro, he has been so wretchedly ignorant that
he has never known the value of his sweat and toil. He has been forced
into being an unthinking labor-machine. And this he is, to a large
degree, to-day under freedom.

(c) Now the great need of the Negro, in our day and time, is intelligent
impatience at the exploitation of his labor, on the one hand; on the
other hand courage to demand a larger share of the wealth which his toil
creates for others.

It is not a mere negative proposition that settles this question. It is
not that the Negro does not need the hoe, the plane, the plough, and the
anvil. It is the positive affirmation that the Negro needs the light of
cultivation; needs it to be thrown in upon all his toil, upon his whole
life and its environments.

What he needs is CIVILIZATION. He needs the increase of his higher wants,
of his mental and spiritual needs. _This_, mere animal labor has never
given him, and never can give him. But it will come to him, as an
individual, and as a class, just in proportion as the higher culture
comes to his leaders and teachers, and so gets into his schools, academies
and colleges; and then enters his pulpits; and so filters down into his
families and his homes; and the Negro learns that he is no longer to be a
serf, but that he is to bare his strong brawny arm as a laborer; _not_ to
make the white man a Croesus, but to make himself a man. He is always to
be a laborer; but now, in these days of freedom and the schools, he is to
be a laborer with intelligence, enlightenment and manly ambitions.

But, when his culture fits him for something more than a field hand or a
mechanic, he is to have an open door set wide before him! And that
culture, according to his capacity, he must claim as his rightful
heritage, as a man:--not stinted training, not a caste education, not a
Negro curriculum.

The Negro Race in this land must repudiate this absurd notion which is
stealing on the American mind. The Race must declare that it is not to
be put into a single groove; and for the simple reason (1) that _man_
was made by his Maker to traverse the whole circle of existence, above
as well as below; and that universality is the kernel of all true
civilization, of all race elevation. And (2) that the Negro mind,
imprisoned for nigh three hundred years, needs breadth and freedom,
largeness, altitude, and elasticity; not stint nor rigidity, nor
contractedness.

But the "Gradgrinds" are in evidence on all sides, telling us that the
colleges and scholarships given us since emancipation, are all a
mistake; and that the whole system must be reversed. The conviction is
widespread that the Negro has no business in the higher walks of
scholarship; that, for instance, Prof. Scarborough has no right to labor
in philology; Professor Kelly Miller in mathematics; Professor Du Bois,
in history; Dr. Bowen, in theology; Professor Turner, in science; nor
Mr. Tanner in art. There is no repugnance to the Negro buffoon, and the
Negro scullion; but so soon as the Negro stands forth as an intellectual
being, this toad of American prejudice, as at the touch of Ithuriel's
spear, starts up a devil!

It is this attitude, this repellant, this forbidding attitude of the
American mind, which forces the Negro in this land, to both recognize
and to foster the talent and capacity of his own race, and to strive to
put that capacity and talent to use for the race. I have detailed the
dark and dreadful attempt to stamp that intellect out of existence. It
is not only a past, it is also, modified indeed, a present fact; and out
of it springs the need of just such an organization as the Negro
Academy.

Now, gentlemen and friends, seeing that the American mind in the general,
revolts from Negro genius, the Negro himself is duty bound to see to the
cultivation and the fostering of his own race-capacity. This is the
chief purpose of this Academy. _Our_ special mission is the encouragement
of the genius and talent in our own race. Wherever we see great Negro
ability it is our office to light upon it not tardily, not hesitatingly;
but warmly, ungrudgingly, enthusiastically, for the honor of our race,
and for the stimulating self-sacrifice in upbuilding the race. Fortunately
for us, as a people, this year has given us more than ordinary opportunity
for such recognition. Never before, in American history, has there been
such a large discovery of talent and genius among us.

Early in the year there was published by one of our members, a volume of
papers and addresses, of more than usual excellence. You know gentlemen,
that, not seldom, we have books and pamphlets from the press which, like
most of our newspapers, are beneath the dignity of criticism. In
language, in style, in grammar and in thought they are often crude and
ignorant and vulgar. Not so with "_Talks for the Times_" by Prof.
Crogman, of Clark University. It is a book with largess of high and
noble common sense; pure and classical in style; with a large fund of
devoted racialism; and replete everywhere with elevated thoughts. Almost
simultaneously with the publication of Professor Crogman's book, came
the thoughtful and spicy narrative of Rev. Matthew Anderson of
Philadelphia. The title of this volume is "_Presbyterianism; its
relation to the Negro_" but the title cannot serve as a revelation of
the racy and spirited story of events in the career of its author. The
book abounds with stirring incidents, strong remonstrance, clear and
lucid argument, powerful reasonings, the keenest satire; while, withal,
it sets forth the wide needs of the Race, and gives one of the strongest
vindications of its character and its capacity.[5]

Soon after this came the first publication of our Academy. And you all
know the deep interest excited by the two papers, the first issue of
this Society. They have attracted interest and inquiry where the mere
declamatory effusions, or, the so-called eloquent harangues of aimless
talkers and political wire-pullers would fall like snowflakes upon the
waters. The papers of Prof. Kelly Miller and Prof. Du Bois have reached
the circles of scholars and thinkers in this country. So consummate was
the handling of Hoffman's "Race Traits and Tendencies" by Prof. Miller,
that we may say that it was the most scientific defense of the Negro
ever made in this country by a man of our own blood: accurate, pointed,
painstaking, and I claim conclusive.

The treatise of Prof. Du Bois upon the "Conservation of Race" separated
itself, in tone and coloring, from the ordinary effusions of literary
work in this land. It rose to the dignity of philosophical insight and
deep historical inference. He gave us, in a most lucid and original
method, and in a condensed form, the long settled conclusions of
Ethnologists and Anthropologists upon the question of Race.

This treatise moreover, furnished but a limited measure of our
indebtedness to his pen and brain. Only a brief time before our assembly
last year, Prof. Du Bois had given a large contribution to the
literature of the nation as well as to the genius of the race. At that
time he had published a work which will, without doubt, stand
permanently, as authority upon its special theme. "_The Suppression of
the Slave Trade_" is, without doubt, the one unique and special
authority upon that subject, in print. It is difficult to conceive the
possible creation of a similar work, so accurate and painstaking, so
full of research, so orderly in historical statement, so rational in its
conclusions. It is the simple truth, and at the same time the highest
praise, the statement of one Review, that "Prof. Du Bois has exhausted
his subject." This work is a step forward in the literature of the Race,
and a stimulant to studious and aspiring minds among us.

One further reference, that is, to the realm of Art.

The year '97 will henceforth be worthy of note in our history. As a
race, we have, this year, reached a high point in intellectual growth
and expression.

In poetry and painting, as well as in letters and thought, the Negro has
made, this year, a character.

On my return home in October, I met an eminent scientific gentleman; and
one of the first remarks he made to me was--"Well, Dr. Crummell, we
Americans have been well taken down in Paris, this year. Why," he said,
"the prize in painting was taken by a colored young man, a Mr. Tanner
from America. Do you know him?" The reference was to Mr. Tanner's
"Raising of Lazarus," a painting purchased by the French Government, for
the famous Luxembourg Gallery. This is an exceptional honor, rarely
bestowed upon any American Artist. Well may we all be proud of this,
and with this we may join the idea that Tanner, instead of having a hoe
in his hand, or digging in a trench, as the faddists on industrialism
would fain persuade us, has found his right place at the easel with
artists.

Not less distinguished in the world of letters is the brilliant career
of our poet-friend and co-laborer, Mr. Paul Dunbar. It was my great
privilege last summer to witness his triumph, on more than one occasion,
in that grand metropolis of Letters and Literature, the city of London;
as well as to hear of the high value set upon his work, by some of the
first scholars and literati of England. Mr. Dunbar has had his poems
republished in London by Chapman & Co.; and now has as high a reputation
abroad as he has here in America, where his luminous genius has broken
down the bars, and with himself, raised the intellectual character of
his race in the world's consideration.

These cheering occurrences, these demonstrations of capacity, give us
the greatest encouragement in the large work which is before this
Academy. Let us enter upon that work, this year, with high hopes, with
large purposes, and with calm and earnest persistence. I trust that we
shall bear in remembrance that the work we have undertaken is our
special function; that it is a work which calls for cool thought, for
laborious and tireless painstaking, and for clear discrimination; that
it promises nowhere wide popularity, or, exuberant eclat; that very much
of its ardent work is to be carried on in the shade; that none of its
desired results will spring from spontaneity; that its most prominent
features are the demands of duty to a needy people; and that its noblest
rewards will be the satisfaction which will spring from having answered
a great responsibility, and having met the higher needs of a benighted
and struggling Race.




Footnotes:

[1] _Baptism_, for well nigh a century, was denied Negro slaves in the
colonies, for fear it carried emancipation with it. Legislation on
Education began at a subsequent date. In 1740 it was enacted in SOUTH
CAROLINA: "Whereas, the having slaves taught to write or suffering them
to be employed in writing, may be attended with great inconvenience, Be
it enacted, That all and every person or persons whatsoever who shall
hereafter teach or cause any slave or slaves to be taught to write, or
shall use or employ any slave as a Scribe in any manner of writing,
hereafter taught to write; every such person or persons shall forever,
for every such offense, forfeit the sum of L100 current money."

The next step, in South Carolina, was aimed against mental instruction
of _every kind_, in reading and writing.

A similar law was passed in Savannah, Georgia. In 1711, in the Colony of
Maryland, a _special enactment_ was passed to bar freedom by baptism and
in 1715, in South Carolina! See "_Stroud's Slave Laws_."

[2] At the time when France was on the eve of plunging deeply into the
slave trade and of ruining her colonies by the curse of Slavery, the
ABBE GREGOIRE stept forth in vindication of the Negro, and published his
celebrated work--"The Literature of Negroes." In this work he gives the
names and narrates the achievements of the distinguished Negroes,
writers, scholars, painters, philosophers, priests and Roman prelates,
in Spain, Portugal, France, England, Holland, Italy and Turkey who had
risen to eminence in the 15th century.

Not long after BLUMENBACH declared that "entire and large provinces of
Europe might be named, in which it would be difficult to meet with such
good writers, poets, philosophers, and correspondents of the French
Academy; and that moreover there is no savage people, who have
distinguished themselves by such examples of perfectibility and capacity
for scientific cultivation: and consequently that none can approach more
nearly to the polished nations of the globe than the Negro."

[3] "Oberlin College" in Ohio was the first opening its doors to the
Negro in 1836.

[4] "I am not so old as some of my young friends may suspect, but I am
too old to go into the business of 'carrying coals to Newcastle.' * * * *
The colored citizen of the U. S. has already graduated with respectable
standing from a course of 250 years in the University of the old-time
type of Manual labor. The South of to-day is what we see it largely
because the colored men and women at least during the past 250 years,
have not been lazy 'cumberers of the ground,' but the grand army of
laborers that has wrestled with nature and led these 16 States out of
the woods thus far on the highroad to material prosperity. It is not
especially necessary that the 2,000,000 of our colored children and
youth in the southern common schools should be warned against laziness,
and what has always and everywhere come of that since the foundation of
the world."

  The Rev. A. D. Mayo, M. A., LL. D.
  Address before State Teachers' Association (Colored)
  Birmingham, Ala.

[5] I owe Mr. Anderson an apology for omitting this references to his
book on the delivery of this address. It was prepared while its author
was in a foreign land; but had passed entirely from his memory in the
preparation of this address.




Transcriber's Notes:

Passages in italics are indicated by _underscore_.

The following misprints have been corrected:
  "responsibilitles" corrected to "responsibilities" (page 6)
  "imconvenience" corrected to "inconvenience" (page 9)
  "legslation" corrected to "legislation" (page 10)
  "poeple" corrected to "people" (page 10)
  "expectional" corrected to "exceptional" (page 18)

Other than the corrections listed above, printer's spelling and
hyphenation usage have been retained.

An unmatched quotation mark has been left as presented in the original
text ("Hic haec, hoc," is going to prove the ruin of the Negro" says
the Rev. Steele, an erudite Southern Savan.).






End of the Project Gutenberg EBook of Civilization the Primal Need of the
Race, by Alexander Crummell

*** END OF THIS PROJECT GUTENBERG EBOOK CIVILIZATION THE PRIMAL NEED ***

***** This file should be named 31268.txt or 31268.zip *****
This and all associated files of various formats will be found in:
        https://www.gutenberg.org/3/1/2/6/31268/

Produced by Suzanne Shell, Stephanie Eason, and the Online
Distributed Proofreading Team at https://www.pgdp.net.


Updated editions will replace the previous one--the old editions
will be renamed.

Creating the works from public domain print editions means that no
one owns a United States copyright in these works, so the Foundation
(and you!) can copy and distribute it in the United States without
permission and without paying copyright royalties.  Special rules,
set forth in the General Terms of Use part of this license, apply to
copying and distributing Project Gutenberg-tm electronic works to
protect the PROJECT GUTENBERG-tm concept and trademark.  Project
Gutenberg is a registered trademark, and may not be used if you
charge for the eBooks, unless you receive specific permission.  If you
do not charge anything for copies of this eBook, complying with the
rules is very easy.  You may use this eBook for nearly any purpose
such as creation of derivative works, reports, performances and
research.  They may be modified and printed and given away--you may do
practically ANYTHING with public domain eBooks.  Redistribution is
subject to the trademark license, especially commercial
redistribution.



*** START: FULL LICENSE ***

THE FULL PROJECT GUTENBERG LICENSE
PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK

To protect the Project Gutenberg-tm mission of promoting the free
distribution of electronic works, by using or distributing this work
(or any other work associated in any way with the phrase "Project
Gutenberg"), you agree to comply with all the terms of the Full Project
Gutenberg-tm License (available with this file or online at
https://gutenberg.org/license).


Section 1.  General Terms of Use and Redistributing Project Gutenberg-tm
electronic works

1.A.  By reading or using any part of this Project Gutenberg-tm
electronic work, you indicate that you have read, understand, agree to
and accept all the terms of this license and intellectual property
(trademark/copyright) agreement.  If you do not agree to abide by all
the terms of this agreement, you must cease using and return or destroy
all copies of Project Gutenberg-tm electronic works in your possession.
If you paid a fee for obtaining a copy of or access to a Project
Gutenberg-tm electronic work and you do not agree to be bound by the
terms of this agreement, you may obtain a refund from the person or
entity to whom you paid the fee as set forth in paragraph 1.E.8.

1.B.  "Project Gutenberg" is a registered trademark.  It may only be
used on or associated in any way with an electronic work by people who
agree to be bound by the terms of this agreement.  There are a few
things that you can do with most Project Gutenberg-tm electronic works
even without complying with the full terms of this agreement.  See
paragraph 1.C below.  There are a lot of things you can do with Project
Gutenberg-tm electronic works if you follow the terms of this agreement
and help preserve free future access to Project Gutenberg-tm electronic
works.  See paragraph 1.E below.

1.C.  The Project Gutenberg Literary Archive Foundation ("the Foundation"
or PGLAF), owns a compilation copyright in the collection of Project
Gutenberg-tm electronic works.  Nearly all the individual works in the
collection are in the public domain in the United States.  If an
individual work is in the public domain in the United States and you are
located in the United States, we do not claim a right to prevent you from
copying, distributing, performing, displaying or creating derivative
works based on the work as long as all references to Project Gutenberg
are removed.  Of course, we hope that you will support the Project
Gutenberg-tm mission of promoting free access to electronic works by
freely sharing Project Gutenberg-tm works in compliance with the terms of
this agreement for keeping the Project Gutenberg-tm name associated with
the work.  You can easily comply with the terms of this agreement by
keeping this work in the same format with its attached full Project
Gutenberg-tm License when you share it without charge with others.

1.D.  The copyright laws of the place where you are located also govern
what you can do with this work.  Copyright laws in most countries are in
a constant state of change.  If you are outside the United States, check
the laws of your country in addition to the terms of this agreement
before downloading, copying, displaying, performing, distributing or
creating derivative works based on this work or any other Project
Gutenberg-tm work.  The Foundation makes no representations concerning
the copyright status of any work in any country outside the United
States.

1.E.  Unless you have removed all references to Project Gutenberg:

1.E.1.  The following sentence, with active links to, or other immediate
access to, the full Project Gutenberg-tm License must appear prominently
whenever any copy of a Project Gutenberg-tm work (any work on which the
phrase "Project Gutenberg" appears, or with which the phrase "Project
Gutenberg" is associated) is accessed, displayed, performed, viewed,
copied or distributed:

This eBook is for the use of anyone anywhere at no cost and with
almost no restrictions whatsoever.  You may copy it, give it away or
re-use it under the terms of the Project Gutenberg License included
with this eBook or online at www.gutenberg.org

1.E.2.  If an individual Project Gutenberg-tm electronic work is derived
from the public domain (does not contain a notice indicating that it is
posted with permission of the copyright holder), the work can be copied
and distributed to anyone in the United States without paying any fees
or charges.  If you are redistributing or providing access to a work
with the phrase "Project Gutenberg" associated with or appearing on the
work, you must comply either with the requirements of paragraphs 1.E.1
through 1.E.7 or obtain permission for the use of the work and the
Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or
1.E.9.

1.E.3.  If an individual Project Gutenberg-tm electronic work is posted
with the permission of the copyright holder, your use and distribution
must comply with both paragraphs 1.E.1 through 1.E.7 and any additional
terms imposed by the copyright holder.  Additional terms will be linked
to the Project Gutenberg-tm License for all works posted with the
permission of the copyright holder found at the beginning of this work.

1.E.4.  Do not unlink or detach or remove the full Project Gutenberg-tm
License terms from this work, or any files containing a part of this
work or any other work associated with Project Gutenberg-tm.

1.E.5.  Do not copy, display, perform, distribute or redistribute this
electronic work, or any part of this electronic work, without
prominently displaying the sentence set forth in paragraph 1.E.1 with
active links or immediate access to the full terms of the Project
Gutenberg-tm License.

1.E.6.  You may convert to and distribute this work in any binary,
compressed, marked up, nonproprietary or proprietary form, including any
word processing or hypertext form.  However, if you provide access to or
distribute copies of a Project Gutenberg-tm work in a format other than
"Plain Vanilla ASCII" or other format used in the official version
posted on the official Project Gutenberg-tm web site (www.gutenberg.org),
you must, at no additional cost, fee or expense to the user, provide a
copy, a means of exporting a copy, or a means of obtaining a copy upon
request, of the work in its original "Plain Vanilla ASCII" or other
form.  Any alternate format must include the full Project Gutenberg-tm
License as specified in paragraph 1.E.1.

1.E.7.  Do not charge a fee for access to, viewing, displaying,
performing, copying or distributing any Project Gutenberg-tm works
unless you comply with paragraph 1.E.8 or 1.E.9.

1.E.8.  You may charge a reasonable fee for copies of or providing
access to or distributing Project Gutenberg-tm electronic works provided
that

- You pay a royalty fee of 20% of the gross profits you derive from
     the use of Project Gutenberg-tm works calculated using the method
     you already use to calculate your applicable taxes.  The fee is
     owed to the owner of the Project Gutenberg-tm trademark, but he
     has agreed to donate royalties under this paragraph to the
     Project Gutenberg Literary Archive Foundation.  Royalty payments
     must be paid within 60 days following each date on which you
     prepare (or are legally required to prepare) your periodic tax
     returns.  Royalty payments should be clearly marked as such and
     sent to the Project Gutenberg Literary Archive Foundation at the
     address specified in Section 4, "Information about donations to
     the Project Gutenberg Literary Archive Foundation."

- You provide a full refund of any money paid by a user who notifies
     you in writing (or by e-mail) within 30 days of receipt that s/he
     does not agree to the terms of the full Project Gutenberg-tm
     License.  You must require such a user to return or
     destroy all copies of the works possessed in a physical medium
     and discontinue all use of and all access to other copies of
     Project Gutenberg-tm works.

- You provide, in accordance with paragraph 1.F.3, a full refund of any
     money paid for a work or a replacement copy, if a defect in the
     electronic work is discovered and reported to you within 90 days
     of receipt of the work.

- You comply with all other terms of this agreement for free
     distribution of Project Gutenberg-tm works.

1.E.9.  If you wish to charge a fee or distribute a Project Gutenberg-tm
electronic work or group of works on different terms than are set
forth in this agreement, you must obtain permission in writing from
both the Project Gutenberg Literary Archive Foundation and Michael
Hart, the owner of the Project Gutenberg-tm trademark.  Contact the
Foundation as set forth in Section 3 below.

1.F.

1.F.1.  Project Gutenberg volunteers and employees expend considerable
effort to identify, do copyright research on, transcribe and proofread
public domain works in creating the Project Gutenberg-tm
collection.  Despite these efforts, Project Gutenberg-tm electronic
works, and the medium on which they may be stored, may contain
"Defects," such as, but not limited to, incomplete, inaccurate or
corrupt data, transcription errors, a copyright or other intellectual
property infringement, a defective or damaged disk or other medium, a
computer virus, or computer codes that damage or cannot be read by
your equipment.

1.F.2.  LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
of Replacement or Refund" described in paragraph 1.F.3, the Project
Gutenberg Literary Archive Foundation, the owner of the Project
Gutenberg-tm trademark, and any other party distributing a Project
Gutenberg-tm electronic work under this agreement, disclaim all
liability to you for damages, costs and expenses, including legal
fees.  YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
PROVIDED IN PARAGRAPH F3.  YOU AGREE THAT THE FOUNDATION, THE
TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
DAMAGE.

1.F.3.  LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
defect in this electronic work within 90 days of receiving it, you can
receive a refund of the money (if any) you paid for it by sending a
written explanation to the person you received the work from.  If you
received the work on a physical medium, you must return the medium with
your written explanation.  The person or entity that provided you with
the defective work may elect to provide a replacement copy in lieu of a
refund.  If you received the work electronically, the person or entity
providing it to you may choose to give you a second opportunity to
receive the work electronically in lieu of a refund.  If the second copy
is also defective, you may demand a refund in writing without further
opportunities to fix the problem.

1.F.4.  Except for the limited right of replacement or refund set forth
in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER
WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE.

1.F.5.  Some states do not allow disclaimers of certain implied
warranties or the exclusion or limitation of certain types of damages.
If any disclaimer or limitation set forth in this agreement violates the
law of the state applicable to this agreement, the agreement shall be
interpreted to make the maximum disclaimer or limitation permitted by
the applicable state law.  The invalidity or unenforceability of any
provision of this agreement shall not void the remaining provisions.

1.F.6.  INDEMNITY - You agree to indemnify and hold the Foundation, the
trademark owner, any agent or employee of the Foundation, anyone
providing copies of Project Gutenberg-tm electronic works in accordance
with this agreement, and any volunteers associated with the production,
promotion and distribution of Project Gutenberg-tm electronic works,
harmless from all liability, costs and expenses, including legal fees,
that arise directly or indirectly from any of the following which you do
or cause to occur: (a) distribution of this or any Project Gutenberg-tm
work, (b) alteration, modification, or additions or deletions to any
Project Gutenberg-tm work, and (c) any Defect you cause.


Section  2.  Information about the Mission of Project Gutenberg-tm

Project Gutenberg-tm is synonymous with the free distribution of
electronic works in formats readable by the widest variety of computers
including obsolete, old, middle-aged and new computers.  It exists
because of the efforts of hundreds of volunteers and donations from
people in all walks of life.

Volunteers and financial support to provide volunteers with the
assistance they need are critical to reaching Project Gutenberg-tm's
goals and ensuring that the Project Gutenberg-tm collection will
remain freely available for generations to come.  In 2001, the Project
Gutenberg Literary Archive Foundation was created to provide a secure
and permanent future for Project Gutenberg-tm and future generations.
To learn more about the Project Gutenberg Literary Archive Foundation
and how your efforts and donations can help, see Sections 3 and 4
and the Foundation web page at https://www.pglaf.org.


Section 3.  Information about the Project Gutenberg Literary Archive
Foundation

The Project Gutenberg Literary Archive Foundation is a non profit
501(c)(3) educational corporation organized under the laws of the
state of Mississippi and granted tax exempt status by the Internal
Revenue Service.  The Foundation's EIN or federal tax identification
number is 64-6221541.  Its 501(c)(3) letter is posted at
https://pglaf.org/fundraising.  Contributions to the Project Gutenberg
Literary Archive Foundation are tax deductible to the full extent
permitted by U.S. federal laws and your state's laws.

The Foundation's principal office is located at 4557 Melan Dr. S.
Fairbanks, AK, 99712., but its volunteers and employees are scattered
throughout numerous locations.  Its business office is located at
809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email
business@pglaf.org.  Email contact links and up to date contact
information can be found at the Foundation's web site and official
page at https://pglaf.org

For additional contact information:
     Dr. Gregory B. Newby
     Chief Executive and Director
     gbnewby@pglaf.org


Section 4.  Information about Donations to the Project Gutenberg
Literary Archive Foundation

Project Gutenberg-tm depends upon and cannot survive without wide
spread public support and donations to carry out its mission of
increasing the number of public domain and licensed works that can be
freely distributed in machine readable form accessible by the widest
array of equipment including outdated equipment.  Many small donations
($1 to $5,000) are particularly important to maintaining tax exempt
status with the IRS.

The Foundation is committed to complying with the laws regulating
charities and charitable donations in all 50 states of the United
States.  Compliance requirements are not uniform and it takes a
considerable effort, much paperwork and many fees to meet and keep up
with these requirements.  We do not solicit donations in locations
where we have not received written confirmation of compliance.  To
SEND DONATIONS or determine the status of compliance for any
particular state visit https://pglaf.org

While we cannot and do not solicit contributions from states where we
have not met the solicitation requirements, we know of no prohibition
against accepting unsolicited donations from donors in such states who
approach us with offers to donate.

International donations are gratefully accepted, but we cannot make
any statements concerning tax treatment of donations received from
outside the United States.  U.S. laws alone swamp our small staff.

Please check the Project Gutenberg Web pages for current donation
methods and addresses.  Donations are accepted in a number of other
ways including including checks, online payments and credit card
donations.  To donate, please visit: https://pglaf.org/donate


Section 5.  General Information About Project Gutenberg-tm electronic
works.

Professor Michael S. Hart was the originator of the Project Gutenberg-tm
concept of a library of electronic works that could be freely shared
with anyone.  For thirty years, he produced and distributed Project
Gutenberg-tm eBooks with only a loose network of volunteer support.


Project Gutenberg-tm eBooks are often created from several printed
editions, all of which are confirmed as Public Domain in the U.S.
unless a copyright notice is included.  Thus, we do not necessarily
keep eBooks in compliance with any particular paper edition.


Most people start at our Web site which has the main PG search facility:

     https://www.gutenberg.org

This Web site includes information about Project Gutenberg-tm,
including how to make donations to the Project Gutenberg Literary
Archive Foundation, how to help produce our new eBooks, and how to
subscribe to our email newsletter to hear about new eBooks.