Atalanta’s Wings

South of the North, yet north of the South, lies the City of a Hundred Hills, peering out from the shadows of the past into the promise of the future. I have seen her in the morning, when the first flush of day had half-roused her; she lay gray and still on the crimson soil of Georgia; then the blue smoke began to curl from her chimneys, the tinkle of bell and scream of whistle broke the silence, the rattle and roar of busy life slowly gathered and swelled, until the seething whirl of the city seemed a strange thing in a sleepy land.

South of the North, yet north of the South, lies the City of a Hundred Hills. She peers out from the shadows of the past toward the promise of the future. I have seen her in the morning, when the first light of day had half-awakened her. She lay gray and still on Georgia’s crimson soil. Then blue smoke began to curl from her chimneys. The ringing of bells and shrieking of whistles broke the silence. The rattle and roar of busy life slowly grew louder. At last, the city’s swirling bustle seemed strange in a sleepy land.

Once, they say, even Atlanta slept dull and drowsy at the foot-hills of the Alleghanies, until the iron baptism of war awakened her with its sullen waters, aroused and maddened her, and left her listening to the sea. And the sea cried to the hills and the hills answered the sea, till the city rose like a widow and cast away her weeds, and toiled for her daily bread; toiled steadily, toiled cunningly,—perhaps with some bitterness, with a touch, of réclame,—and yet with real earnestness, and real sweat.

Once, they say, even Atlanta slept, dull and drowsy, in the foothills of the Alleghanies. Then war’s iron baptism woke her with its dark waters, stirred her to fury, and left her listening to the sea. And the sea called to the hills, and the hills answered the sea. At last the city rose like a widow, cast off her mourning clothes, and worked for her daily bread. She worked steadily and shrewdly, perhaps with some bitterness and a touch of self-promotion. Yet she worked with real earnestness and real sweat.

It is a hard thing to live haunted by the ghost of an untrue dream; to see the wide vision of empire fade into real ashes and dirt; to feel the pang of the conquered, and yet know that with all the Bad that fell on one black day, something was vanquished that deserved to live, something killed that in justice had not dared to die; to know that with the Right that triumphed, triumphed something of Wrong, something sordid and mean, something less than the broadest and best. All this is bitter hard; and many a man and city and people have found in it excuse for sulking, and brooding, and listless waiting.

It is hard to live haunted by the ghost of a false dream. It is hard to see a grand vision of empire turn into ashes and dirt. It is hard to feel the pain of defeat, yet know that not everything defeated deserved to fall. Along with all the Bad that fell on one dark day, something worth preserving was defeated too. Something was killed that justice should never have allowed to die. And it is hard to know that, along with the Right, something Wrong also triumphed. Something cheap and mean won too, something less than the greatest and best. All of this is terribly hard. And many a person, city, and people have used this bitterness to excuse sulking, brooding, and waiting without purpose.

Such are not men of the sturdier make; they of Atlanta turned resolutely toward the future; and that future held aloft vistas of purple and gold:—Atlanta, Queen of the cotton kingdom; Atlanta, Gateway to the Land of the Sun; Atlanta, the new Lachesis, spinner of web and woof for the world. So the city crowned her hundred hills with factories, and stored her shops with cunning handiwork, and stretched long iron ways to greet the busy Mercury in his coming. And the Nation talked of her striving.

Such men are not made of tougher stuff. But the people of Atlanta turned firmly toward the future, and that future opened up visions of purple and gold: Atlanta, Queen of the cotton kingdom. Atlanta, Gateway to the Land of the Sun. Atlanta, the new Lachesis, spinning the world's cloth. So the city crowned its hundred hills with factories and filled its shops with skillfully crafted goods. It stretched out long railroads to welcome busy Mercury as he arrived. And the Nation talked of Atlanta's striving.

Perhaps Atlanta was not christened for the winged maiden of dull Boeotia; you know the tale,—how swarthy Atalanta, tall and wild, would marry only him who out-raced her; and how the wily Hippomenes laid three apples of gold in the way. She fled like a shadow, paused, startled over the first apple, but even as he stretched his hand, fled again; hovered over the second, then, slipping from his hot grasp, flew over river, vale, and hill; but as she lingered over the third, his arms fell round her, and looking on each other, the blazing passion of their love profaned the sanctuary of Love, and they were cursed. If Atlanta be not named for Atalanta, she ought to have been.

Perhaps Atlanta was not named for the winged maiden of dull Boeotia. You know the tale of dark-skinned Atalanta, tall and wild, who would marry only someone who outran her. And you know how the cunning Hippomenes placed three golden apples in her path. She fled like a shadow, then paused, startled by the first apple. But even as he reached out his hand, she fled again. She hovered over the second, then slipped from his eager grasp and flew over river, valley, and hill. But as she lingered over the third, his arms closed around her. As they looked at each other, their blazing passion desecrated the sanctuary of Love, and they were cursed. If Atlanta was not named for Atalanta, she should have been.

Atalanta is not the first or the last maiden whom greed of gold has led to defile the temple of Love; and not maids alone, but men in the race of life, sink from the high and generous ideals of youth to the gambler’s code of the Bourse; and in all our Nation’s striving is not the Gospel of Work befouled by the Gospel of Pay? So common is this that one-half think it normal; so unquestioned, that we almost fear to question if the end of racing is not gold, if the aim of man is not rightly to be rich. And if this is the fault of America, how dire a danger lies before a new land and a new city, lest Atlanta, stooping for mere gold, shall find that gold accursed!

Atalanta is not the first or last young woman whom greed for gold has led to defile Love’s temple. And not only young women fall. Men in life’s race also sink from youth’s high, generous ideals to the gambling code of the stock exchange. And in all our Nation’s striving, isn’t the Gospel of Work corrupted by the Gospel of Pay? This corruption is so common that half of us think it normal. It goes so unquestioned that we almost fear to ask whether gold is really the goal of the race. We almost fear to ask whether getting rich is rightly the purpose of human life. And if this is America’s failing, what terrible danger faces a new land and a new city! Atlanta may stoop for mere gold, only to find that gold cursed!

It was no maiden’s idle whim that started this hard racing; a fearful wilderness lay about the feet of that city after the War,—feudalism, poverty, the rise of the Third Estate, serfdom, the re-birth of Law and Order, and above and between all, the Veil of Race. How heavy a journey for weary feet! what wings must Atalanta have to flit over all this hollow and hill, through sour wood and sullen water, and by the red waste of sun-baked clay! How fleet must Atalanta be if she will not be tempted by gold to profane the Sanctuary!

No young woman’s idle whim set off this hard race. After the War, a frightening wilderness surrounded the city. There were feudalism, poverty, the rise of the Third Estate, serfdom, and the rebirth of Law and Order. And above and between them all hung the Veil of Race. What a hard journey for tired feet! What wings Atalanta must have to fly over all these hollows and hills, through bitter woods and gloomy waters! She must also cross the red wasteland of sun-baked clay! How fast Atalanta must be if she is not to be tempted by gold into desecrating the Sanctuary!

The Sanctuary of our fathers has, to be sure, few Gods,—some sneer, “all too few.” There is the thrifty Mercury of New England, Pluto of the North, and Ceres of the West; and there, too, is the half-forgotten Apollo of the South, under whose aegis the maiden ran,—and as she ran she forgot him, even as there in Boeotia Venus was forgot. She forgot the old ideal of the Southern gentleman,—that new-world heir of the grace and courtliness of patrician, knight, and noble; forgot his honor with his foibles, his kindliness with his carelessness, and stooped to apples of gold,—to men busier and sharper, thriftier and more unscrupulous. Golden apples are beautiful—I remember the lawless days of boyhood, when orchards in crimson and gold tempted me over fence and field—and, too, the merchant who has dethroned the planter is no despicable parvenu. Work and wealth are the mighty levers to lift this old new land; thrift and toil and saving are the highways to new hopes and new possibilities; and yet the warning is needed lest the wily Hippomenes tempt Atalanta to thinking that golden apples are the goal of racing, and not mere incidents by the way.

The sanctuary of our fathers certainly has few gods. Some sneer, “all too few.” There is the thrifty Mercury of New England, Pluto of the North, and Ceres of the West. There, too, is the half-forgotten Apollo of the South, under whose protection the maiden ran. And as she ran, she forgot him, just as Venus was forgotten in Boeotia. She forgot the old ideal of the Southern gentleman. He was the New World's heir to the grace and courtesy of patricians, knights, and nobles. She forgot his honor along with his faults, his kindness along with his carelessness. And she stooped to gather golden apples, choosing men who were busier and shrewder, thriftier and more unscrupulous. Golden apples are beautiful. I remember my lawless boyhood days, when orchards of crimson and gold tempted me across fences and fields. And the merchant who has replaced the planter is no contemptible upstart. Work and wealth are powerful tools for lifting this old yet new land. Thrift, hard work, and saving are the roads to new hopes and new possibilities. And yet a warning is needed. The cunning Hippomenes may tempt Atalanta to think golden apples are the goal of the race. They are only things encountered along the way.

Atlanta must not lead the South to dream of material prosperity as the touchstone of all success; already the fatal might of this idea is beginning to spread; it is replacing the finer type of Southerner with vulgar money-getters; it is burying the sweeter beauties of Southern life beneath pretence and ostentation. For every social ill the panacea of Wealth has been urged,—wealth to overthrow the remains of the slave feudalism; wealth to raise the “cracker” Third Estate; wealth to employ the black serfs, and the prospect of wealth to keep them working; wealth as the end and aim of politics, and as the legal tender for law and order; and, finally, instead of Truth, Beauty, and Goodness, wealth as the ideal of the Public School.

Atlanta must not lead the South to see material prosperity as the measure of all success. Already, this idea’s destructive power is beginning to spread. It is replacing the better kind of Southerner with vulgar money-chasers. It is burying the gentler beauties of Southern life beneath pretense and showy displays. Wealth has been promoted as the cure for every social ill. Wealth is supposed to overthrow what remains of the feudal system built on slavery. Wealth is supposed to lift up the poor white class, the “cracker” Third Estate. Wealth is supposed to employ black serfs, while the prospect of wealth keeps them working. Wealth is held up as the ultimate goal of politics and as the currency of law and order. Finally, wealth has replaced Truth, Beauty, and Goodness as the ideal of the Public School.

Not only is this true in the world which Atlanta typifies, but it is threatening to be true of a world beneath and beyond that world,—the Black World beyond the Veil. Today it makes little difference to Atlanta, to the South, what the Negro thinks or dreams or wills. In the soul-life of the land he is to-day, and naturally will long remain, unthought of, half forgotten; and yet when he does come to think and will and do for himself,—and let no man dream that day will never come,—then the part he plays will not be one of sudden learning, but words and thoughts he has been taught to lisp in his race-childhood. To-day the ferment of his striving toward self-realization is to the strife of the white world like a wheel within a wheel: beyond the Veil are smaller but like problems of ideals, of leaders and the led, of serfdom, of poverty, of order and subordination, and, through all, the Veil of Race. Few know of these problems, few who know notice them; and yet there they are, awaiting student, artist, and seer,—a field for somebody sometime to discover. Hither has the temptation of Hippomenes penetrated; already in this smaller world, which now indirectly and anon directly must influence the larger for good or ill, the habit is forming of interpreting the world in dollars. The old leaders of Negro opinion, in the little groups where there is a Negro social consciousness, are being replaced by new; neither the black preacher nor the black teacher leads as he did two decades ago. Into their places are pushing the farmers and gardeners, the well-paid porters and artisans, the business-men,—all those with property and money. And with all this change, so curiously parallel to that of the Other-world, goes too the same inevitable change in ideals. The South laments to-day the slow, steady disappearance of a certain type of Negro,—the faithful, courteous slave of other days, with his incorruptible honesty and dignified humility. He is passing away just as surely as the old type of Southern gentleman is passing, and from not dissimilar causes,—the sudden transformation of a fair far-off ideal of Freedom into the hard reality of bread-winning and the consequent deification of Bread.

This is true not only of the world Atlanta represents. It also threatens to become true of a world beneath and beyond it, the Black World beyond the Veil. Today, what the Negro thinks, dreams, or wants matters little to Atlanta or the South. In the land’s inner life, he is overlooked and half forgotten, and naturally will remain so for a long time. Yet the day will come when he thinks, chooses, and acts for himself. Let no one imagine that day will never come. When it comes, his role will not reflect anything suddenly learned. Instead, his words and thoughts will reflect what he was taught to say in his race’s childhood. Today, his restless struggle toward self-realization is like a wheel within the wheel of the white world’s struggles. Beyond the Veil lie smaller but similar problems involving ideals, leaders and followers, serfdom, poverty, order, and subordination. And through all these problems runs the Veil of Race. Few know about these problems, and few who know pay attention. Yet the problems remain, awaiting the scholar, artist, and visionary. They are a field for someone, someday, to discover. The temptation of Hippomenes has reached even here. Already, this smaller world is developing the habit of measuring the world in dollars. This smaller world must influence the larger one, now indirectly and later directly, for good or ill. In the small groups where Negroes have a shared social awareness, new leaders are replacing the old leaders of opinion. Neither the black preacher nor the black teacher leads as he did twenty years ago. Farmers and gardeners, well-paid porters and skilled workers, and businesspeople are pushing into their places. These are all people with property and money. Alongside this change, so strikingly parallel to the change in the Other-world, comes the same inevitable change in ideals. Today, the South mourns the slow, steady disappearance of a certain type of Negro. This is the faithful, courteous slave of earlier days, with his unshakable honesty and dignified humility. He is disappearing just as surely as the old type of Southern gentleman, and for similar reasons. A beautiful, distant ideal of Freedom has suddenly become the harsh reality of earning a living. And as a result, Bread has become a god.

In the Black World, the Preacher and Teacher embodied once the ideals of this people—the strife for another and a juster world, the vague dream of righteousness, the mystery of knowing; but to-day the danger is that these ideals, with their simple beauty and weird inspiration, will suddenly sink to a question of cash and a lust for gold. Here stands this black young Atalanta, girding herself for the race that must be run; and if her eyes be still toward the hills and sky as in the days of old, then we may look for noble running; but what if some ruthless or wily or even thoughtless Hippomenes lay golden apples before her? What if the Negro people be wooed from a strife for righteousness, from a love of knowing, to regard dollars as the be-all and end-all of life? What if to the Mammonism of America be added the rising Mammonism of the re-born South, and the Mammonism of this South be reinforced by the budding Mammonism of its half-wakened black millions? Whither, then, is the new-world quest of Goodness and Beauty and Truth gone glimmering? Must this, and that fair flower of Freedom which, despite the jeers of latter-day striplings, sprung from our fathers’ blood, must that too degenerate into a dusty quest of gold,—into lawless lust with Hippomenes?

In the Black World, the Preacher and Teacher once embodied the ideals of their people. These were the struggle for another, more just world, the dim dream of righteousness, and the mystery of knowledge. But today, the danger is that these ideals, with their simple beauty and strange inspiration, will suddenly lose their meaning. They may become nothing more than a matter of money and a hunger for gold. Here stands this young black Atalanta, preparing herself for the race she must run. If her eyes still look toward the hills and sky, as in earlier days, we may expect a noble race. But what if some ruthless, cunning, or even thoughtless Hippomenes places golden apples before her? What if the Negro people are lured away from the struggle for righteousness and the love of knowledge? What if they come to see dollars as the whole purpose of life? What if America’s worship of wealth is joined by the rising worship of wealth in the reborn South? And what if the South’s worship of wealth is strengthened by the same budding worship among its half-awakened black millions? Where, then, has the New World’s search for Goodness and Beauty and Truth faded away? Must that search become a dusty hunt for gold, a lawless lust with Hippomenes? And must the fair flower of Freedom suffer the same fate? That Freedom sprang from our fathers’ blood, despite the sneers of today’s young upstarts.

The hundred hills of Atlanta are not all crowned with factories. On one, toward the west, the setting sun throws three buildings in bold relief against the sky. The beauty of the group lies in its simple unity:—a broad lawn of green rising from the red street and mingled roses and peaches; north and south, two plain and stately halls; and in the midst, half hidden in ivy, a larger building, boldly graceful, sparingly decorated, and with one low spire. It is a restful group, —one never looks for more; it is all here, all intelligible. There I live, and there I hear from day to day the low hum of restful life. In winter’s twilight, when the red sun glows, I can see the dark figures pass between the halls to the music of the night-bell. In the morning, when the sun is golden, the clang of the day-bell brings the hurry and laughter of three hundred young hearts from hall and street, and from the busy city below,—children all dark and heavy-haired,—to join their clear young voices in the music of the morning sacrifice. In a half-dozen class-rooms they gather then,—here to follow the love-song of Dido, here to listen to the tale of Troy divine; there to wander among the stars, there to wander among men and nations,—and elsewhere other well-worn ways of knowing this queer world. Nothing new, no time-saving devices,—simply old time-glorified methods of delving for Truth, and searching out the hidden beauties of life, and learning the good of living. The riddle of existence is the college curriculum that was laid before the Pharaohs, that was taught in the groves by Plato, that formed the trivium and quadrivium, and is to-day laid before the freedmen’s sons by Atlanta University. And this course of study will not change; its methods will grow more deft and effectual, its content richer by toil of scholar and sight of seer; but the true college will ever have one goal,—not to earn meat, but to know the end and aim of that life which meat nourishes.

Not all of Atlanta’s hundred hills are topped with factories. On one hill to the west, the setting sun makes three buildings stand out sharply against the sky. The beauty of these buildings lies in their simple unity. A broad green lawn rises from the red street among roses and peach trees. To the north and south stand two plain, dignified halls. Between them, half hidden in ivy, stands a larger building, strikingly graceful, simply decorated, and topped with one low spire. The buildings form a peaceful whole. You never look for anything more. Everything is here, and everything makes sense. Here I live, and here, day after day, I hear the quiet hum of peaceful life. In the winter twilight, when the red sun glows, I see dark figures passing between the halls. They move to the music of the evening bell. In the morning, when the sun is golden, the clanging daytime bell brings three hundred young hearts hurrying and laughing. They come from the halls and street, and from the busy city below. All are dark-skinned children with thick hair, joining their clear young voices in the music of morning worship. Then they gather in half a dozen classrooms. Here they follow Dido’s love song, and here they listen to the story of divine Troy. Elsewhere they wander among the stars, or among people and nations. In other rooms, they follow other familiar paths toward understanding this strange world. There is nothing new, no time-saving devices. There are simply old, time-honored methods of digging for Truth, discovering life’s hidden beauties, and learning what makes living good. The riddle of existence is the college curriculum once set before the Pharaohs and taught by Plato in the groves. That same curriculum formed the trivium and quadrivium. Today, Atlanta University sets it before the sons of freedmen. And this course of study will not change. Its methods will become more skillful and effective. Its content will grow richer through scholars’ work and visionaries’ insight. But a true college will always have one goal: not to earn food, but to understand life’s purpose. That is the life food sustains.

The vision of life that rises before these dark eyes has in it nothing mean or selfish. Not at Oxford or at Leipsic, not at Yale or Columbia, is there an air of higher resolve or more unfettered striving; the determination to realize for men, both black and white, the broadest possibilities of life, to seek the better and the best, to spread with their own hands the Gospel of Sacrifice,—all this is the burden of their talk and dream. Here, amid a wide desert of caste and proscription, amid the heart-hurting slights and jars and vagaries of a deep race-dislike, lies this green oasis, where hot anger cools, and the bitterness of disappointment is sweetened by the springs and breezes of Parnassus; and here men may lie and listen, and learn of a future fuller than the past, and hear the voice of Time:

The vision of life rising before these dark eyes has nothing petty or selfish in it. Neither Oxford nor Leipsic, neither Yale nor Columbia, has an atmosphere of greater purpose or more unrestricted striving. They are determined to open life's fullest possibilities to people, both black and white. They seek what is better and best, and work with their own hands to spread the Gospel of Sacrifice. All these aims fill their conversations and dreams. Here lies a green oasis amid a vast desert of caste and exclusion. Around it are the heart-wounding insults, clashes, and unpredictable cruelties of deep racial hatred. In this oasis, fierce anger cools, and the springs and breezes of Parnassus sweeten the bitterness of disappointment. Here people may lie and listen, learn of a future fuller than the past, and hear the voice of Time:

They made their mistakes, those who planted Fisk and Howard and Atlanta before the smoke of battle had lifted; they made their mistakes, but those mistakes were not the things at which we lately laughed somewhat uproariously. They were right when they sought to found a new educational system upon the University: where, forsooth, shall we ground knowledge save on the broadest and deepest knowledge? The roots of the tree, rather than the leaves, are the sources of its life; and from the dawn of history, from Academus to Cambridge, the culture of the University has been the broad foundation-stone on which is built the kindergarten’s A B C.

The founders of Fisk and Howard and Atlanta made mistakes before the smoke of battle had cleared. But their mistakes were not the things we recently laughed at so loudly. The founders were right to build a new educational system on the University. Where else, indeed, should we ground knowledge but in the broadest and deepest knowledge? The roots of a tree, not its leaves, are the source of its life. And from the dawn of history, from Academus to Cambridge, university learning has provided the broad foundation for the kindergarten’s ABCs.

But these builders did make a mistake in minimizing the gravity of the problem before them; in thinking it a matter of years and decades; in therefore building quickly and laying their foundation carelessly, and lowering the standard of knowing, until they had scattered haphazard through the South some dozen poorly equipped high schools and miscalled them universities. They forgot, too, just as their successors are forgetting, the rule of inequality:—that of the million black youth, some were fitted to know and some to dig; that some had the talent and capacity of university men, and some the talent and capacity of blacksmiths; and that true training meant neither that all should be college men nor all artisans, but that the one should be made a missionary of culture to an untaught people, and the other a free workman among serfs. And to seek to make the blacksmith a scholar is almost as silly as the more modern scheme of making the scholar a blacksmith; almost, but not quite.

But these builders did make a mistake by underestimating the seriousness of the problem before them. They thought solving it would take only years or decades. So they built quickly, laid their foundations carelessly, and lowered academic standards. They scattered a dozen or so poorly equipped high schools haphazardly across the South and wrongly called them universities. The builders also forgot, just as their successors are forgetting, that abilities are unequal. Of the million black young people, some were suited to study and some to digging. Some had the talent and ability for university work, and some had the talent and ability for blacksmithing. True education did not mean making everyone a college graduate or everyone a skilled worker. Instead, the scholar should become a missionary of culture among a people denied education. The skilled worker should become a free worker among serfs. And trying to make the blacksmith a scholar is almost as foolish as the newer plan to make the scholar a blacksmith. Almost, but not quite.

The function of the university is not simply to teach bread-winning, or to furnish teachers for the public schools or to be a centre of polite society; it is, above all, to be the organ of that fine adjustment between real life and the growing knowledge of life, an adjustment which forms the secret of civilization. Such an institution the South of to-day sorely needs. She has religion, earnest, bigoted:—religion that on both sides the Veil often omits the sixth, seventh, and eighth commandments, but substitutes a dozen supplementary ones. She has, as Atlanta shows, growing thrift and love of toil; but she lacks that broad knowledge of what the world knows and knew of human living and doing, which she may apply to the thousand problems of real life to-day confronting her. The need of the South is knowledge and culture,—not in dainty limited quantity, as before the war, but in broad busy abundance in the world of work; and until she has this, not all the Apples of Hesperides, be they golden and bejewelled, can save her from the curse of the Boeotian lovers.

A university’s role is not simply to teach people to earn a living, train public school teachers, or host polite society. Above all, a university must bring real life into balance with our growing understanding of life. This careful balance is the secret of civilization. The South today desperately needs such an institution. The South has religion, earnest and bigoted. On both sides of the Veil, that religion often leaves out the sixth, seventh, and eighth commandments. But it adds a dozen extra commandments instead. As Atlanta shows, the South has a growing habit of saving and a love of hard work. But the South lacks broad knowledge of what the world knows and has known about human life and activity. Such knowledge could help the South address the thousand problems of real life now confronting it. The South needs knowledge and culture, not in small, select amounts, as before the war. Instead, knowledge and culture must be widely available and actively used throughout the working world. Until the South has this knowledge and culture, not all the Apples of Hesperides can save it from the curse of the Boeotian lovers, even if those apples are golden and covered in jewels.

The Wings of Atalanta are the coming universities of the South. They alone can bear the maiden past the temptation of golden fruit. They will not guide her flying feet away from the cotton and gold; for—ah, thoughtful Hippomenes!—do not the apples lie in the very Way of Life? But they will guide her over and beyond them, and leave her kneeling in the Sanctuary of Truth and Freedom and broad Humanity, virgin and undefiled. Sadly did the Old South err in human education, despising the education of the masses, and niggardly in the support of colleges. Her ancient university foundations dwindled and withered under the foul breath of slavery; and even since the war they have fought a failing fight for life in the tainted air of social unrest and commercial selfishness, stunted by the death of criticism, and starving for lack of broadly cultured men. And if this is the white South’s need and danger, how much heavier the danger and need of the freedmen’s sons! how pressing here the need of broad ideals and true culture, the conservation of soul from sordid aims and petty passions! Let us build the Southern university—William and Mary, Trinity, Georgia, Texas, Tulane, Vanderbilt, and the others—fit to live; let us build, too, the Negro universities:—Fisk, whose foundation was ever broad; Howard, at the heart of the Nation; Atlanta at Atlanta, whose ideal of scholarship has been held above the temptation of numbers. Why not here, and perhaps elsewhere, plant deeply and for all time centres of learning and living, colleges that yearly would send into the life of the South a few white men and a few black men of broad culture, catholic tolerance, and trained ability, joining their hands to other hands, and giving to this squabble of the Races a decent and dignified peace?

The Wings of Atalanta are the South’s future universities. Only these universities can carry the maiden past the temptation of golden fruit. They will not steer her racing feet away from cotton and gold. For, ah, thoughtful Hippomenes! Do the apples not lie in the very Way of Life? But the universities will guide her over and beyond these temptations. They will leave her kneeling in the Sanctuary of Truth and Freedom and broad Humanity, virgin and undefiled. The Old South made grave mistakes in education. It scorned education for the masses and gave little support to colleges. Its old universities shrank and withered under slavery’s foul breath. Even since the war, these universities have fought a losing battle to survive. They have struggled in an atmosphere poisoned by social unrest and commercial selfishness. The loss of critical thought has stunted them, and a lack of broadly educated men has left them starving. And if the white South faces such need and danger, how much greater are the dangers and needs facing freedmen’s sons! How urgently they need broad ideals and true culture to protect their souls from degrading ambitions and petty passions! Let us make the Southern universities fit to survive: William and Mary, Trinity, Georgia, Texas, Tulane, Vanderbilt, and the others. Let us also build up the Negro universities. Fisk has always had a broad foundation. Howard stands at the heart of the Nation. Atlanta at Atlanta has upheld its ideal of scholarship against the temptation to pursue greater numbers. Why not establish lasting centres of learning and living here, and perhaps elsewhere? Each year, these colleges would send a few white men and a few black men into Southern life. These men would bring broad culture, open-minded tolerance, and trained ability. They would join hands with others and bring a decent and dignified peace to this squabble between the Races.

Patience, Humility, Manners, and Taste, common schools and kindergartens, industrial and technical schools, literature and tolerance,—all these spring from knowledge and culture, the children of the university. So must men and nations build, not otherwise, not upside down.

Patience, humility, manners, taste, public schools, kindergartens, industrial and technical schools, literature, and tolerance all grow from knowledge and culture. Knowledge and culture are the children of the university. People and nations must build in this order, not any other, and not upside down.

Teach workers to work,—a wise saying; wise when applied to German boys and American girls; wiser when said of Negro boys, for they have less knowledge of working and none to teach them. Teach thinkers to think,—a needed knowledge in a day of loose and careless logic; and they whose lot is gravest must have the carefulest training to think aright. If these things are so, how foolish to ask what is the best education for one or seven or sixty million souls! shall we teach them trades, or train them in liberal arts? Neither and both: teach the workers to work and the thinkers to think; make carpenters of carpenters, and philosophers of philosophers, and fops of fools. Nor can we pause here. We are training not isolated men but a living group of men,—nay, a group within a group. And the final product of our training must be neither a psychologist nor a brickmason, but a man. And to make men, we must have ideals, broad, pure, and inspiring ends of living,—not sordid money-getting, not apples of gold. The worker must work for the glory of his handiwork, not simply for pay; the thinker must think for truth, not for fame. And all this is gained only by human strife and longing; by ceaseless training and education; by founding Right on righteousness and Truth on the unhampered search for Truth; by founding the common school on the university, and the industrial school on the common school; and weaving thus a system, not a distortion, and bringing a birth, not an abortion.

Teach workers to work. That is wise advice for German boys and American girls. It is even wiser for Black boys, who know less about working and have no one to teach them. Teach thinkers to think. This training is needed in an age of sloppy, careless reasoning. And those facing the most serious challenges must receive the most careful training in clear thinking. If these things are true, how foolish to ask what education is best for one, seven, or sixty million souls! Should we teach them trades or give them a liberal arts education? Neither and both. Teach workers to work and thinkers to think. Make carpenters of carpenters, philosophers of philosophers, and vain show-offs of fools. But we cannot stop here. We are educating not isolated individuals but a living community. More than that, we are educating a community within a community. And the final result of our education must be not merely a psychologist or a bricklayer, but a human being. To develop human beings, we must have ideals and broad, pure, inspiring purposes in life. Our purpose must not be greedy money-making or golden rewards. Workers must work for the glory of their craftsmanship, not simply for pay. Thinkers must think for truth, not for fame. And all this can be achieved only through human struggle and longing, through constant training and education. We must base what is right on righteous conduct, and truth on the unrestricted search for truth. We must build elementary education on the foundation of the university, and vocational education on the foundation of elementary education. In this way, we must weave a coherent system, not a distorted one, and bring about a birth, not an abortion.

When night falls on the City of a Hundred Hills, a wind gathers itself from the seas and comes murmuring westward. And at its bidding, the smoke of the drowsy factories sweeps down upon the mighty city and covers it like a pall, while yonder at the University the stars twinkle above Stone Hall. And they say that yon gray mist is the tunic of Atalanta pausing over her golden apples. Fly, my maiden, fly, for yonder comes Hippomenes!

When night falls on the City of a Hundred Hills, a wind gathers over the seas and murmurs westward. At the wind’s command, smoke from the sleepy factories sweeps down over the mighty city like a burial cloth. Meanwhile, over at the University, stars twinkle above Stone Hall. And they say that gray mist is the tunic of Atalanta as she pauses over her golden apples. Run, my maiden, run, for here comes Hippomenes!