In the civilized life of to-day the contact of men and their relations to each other fall in a few main lines of action and communication: there is, first, the physical proximity of home and dwelling-places, the way in which neighborhoods group themselves, and the contiguity of neighborhoods. Secondly, and in our age chiefest, there are the economic relations,鈥攖he methods by which individuals cooperate for earning a living, for the mutual satisfaction of wants, for the production of wealth. Next, there are the political relations, the cooperation in social control, in group government, in laying and paying the burden of taxation. In the fourth place there are the less tangible but highly important forms of intellectual contact and commerce, the interchange of ideas through conversation and conference, through periodicals and libraries; and, above all, the gradual formation for each community of that curious tertium quid which we call public opinion. Closely allied with this come the various forms of social contact in everyday life, in travel, in theatres, in house gatherings, in marrying and giving in marriage. Finally, there are the varying forms of religious enterprise, of moral teaching and benevolent endeavor. These are the principal ways in which men living in the same communities are brought into contact with each other. It is my present task, therefore, to indicate, from my point of view, how the black race in the South meet and mingle with the whites in these matters of everyday life. The Afterthought Thus did Zarathustra relate his dream, and then was silent: for as yet he knew not the interpretation thereof. But the disciple whom he loved most arose quickly, seized Zarathustra鈥檚 hand, and said: My impatient love overfloweth in streams,鈥攄own towards sunrise and sunset. Out of silent mountains and storms of affliction, rusheth my soul into the valleys. 无码av高清毛片在线看_日本一级特黄大片_日本毛片免费视频观看_免费v片在线观看网站 The riches shall be dust of dust, dry ashes be the feast! Ice-cold and snow-white and incisory Chapter 10 The first decade was merely a prolongation of the vain search for freedom, the boon that seemed ever barely to elude their grasp,鈥攍ike a tantalizing will-o'-the-wisp, maddening and misleading the headless host. The holocaust of war, the terrors of the Ku-Klux Klan, the lies of carpet-baggers, the disorganization of industry, and the contradictory advice of friends and foes, left the bewildered serf with no new watchword beyond the old cry for freedom. As the time flew, however, he began to grasp a new idea. The ideal of liberty demanded for its attainment powerful means, and these the Fifteenth Amendment gave him. The ballot, which before he had looked upon as a visible sign of freedom, he now regarded as the chief means of gaining and perfecting the liberty with which war had partially endowed him. And why not? Had not votes made war and emancipated millions? Had not votes enfranchised the freedmen? Was anything impossible to a power that had done all this? A million black men started with renewed zeal to vote themselves into the kingdom. So the decade flew away, the revolution of 1876 came, and left the half-free serf weary, wondering, but still inspired. Slowly but steadily, in the following years, a new vision began gradually to replace the dream of political power,鈥攁 powerful movement, the rise of another ideal to guide the unguided, another pillar of fire by night after a clouded day. It was the ideal of "book-learning"; the curiosity, born of compulsory ignorance, to know and test the power of the cabalistic letters of the white man, the longing to know. Here at last seemed to have been discovered the mountain path to Canaan; longer than the highway of Emancipation and law, steep and rugged, but straight, leading to heights high enough to overlook life.