The Social Evolution of the Black South

In the early evolution of England we find men of noble and aristocratic birth continually rising and disputing with the monarch as to his arbitrary power and finally gaining, in the case of Magna Carta, so great influence as practically to bind the monarch to their will. In France on the other hand we find continually a tendency for monarchs like Louis XIV to gain such power that they forced even the aristocracy to be their sycophants, and men who, like the rest of the monarch’s subjects had no rights which the monarch was bound to respect.

We must now remember that the little plantations which formed the unit of the social life in the South before the war tended continually to the French model of Louis XIV and went in many cases far beyond it, so that the ruler of the plantation was practically absolute in his power even to the matter of life and death, being seldom interfered with by the state. While, on the other hand, the mass of field hands were on a dead level of equal{4}ity with each other and in their surbordination to the owner’s power. This does not mean that the slaves were consequently unhappy or tyranized over in all cases, it means simply what I have said, they were at practically the absolute mercy of the owner. The real owner could be a beneficent monarch—and was in some cases in the South—or he might be the brutal, unbridled tyrant—and was in some cases in the South. Just where the average lay between these two extremes is very difficult to determine with any degree of accuracy but the experience of the world leads us to believe that abuse of so great power was in a very large number of cases inevitable.

Turning now to this great army of field hands we find them usually removed one or two degrees from the ear of the monarch by the power of the overseer and his assistants. Here again was a broad gate way for base and petty tyranny. The social life on the plantation, that is, the contact of slave with slave was necessarily limited. There was the annual frolic culminating in “the Christmas”; and there was usually a by-weekly or monthly church service. The frolic tended gradually to demoralization for an irregular period, longer or shorter, of dissipation and excess. Historically it was the American representative of the dance and celebration among African tribes with however, the old customary safeguards and traditions of leadership almost entirely gone, only the dance and liquor usually remained. The church meeting on the plantation was, in its historical beginning, the same. Just as the Greek dance in the theatre was a species of a religious observance in its origin and indeed in its culmination so the African dance differentiated: Its fun and excesses went into the more or less hidden night frolics; while its tradition and ceremony was represented in the church services and veneered with more or less Christian elements. Of the distinctly family social life, the whole tendency of the plantation was to leave less and less.