groes owned and edited a small paper. Like the black
Loving in Miss Grimke's drama, like the white historical Lovejoy,
sixty-two years before, they printed editorials on the side of the
Negroes. They were threatened. They fled and escaped pursuit. It is
safe to assume that, had they been caught, they would have been
lynched.

About a year ago, John R. Shillady, a white man, was engaged on a
peaceful mission in Texas on behalf of the National Association for
the Advancement of Colored People, whose agent he was. Prominent white
citizens assaulted and beat him severely. It has always been the same
story; white or black, educated or ignorant, in every part of this
country the defenders of the Negroes have been liable to the decree or
the abuse of the mob.

Still fresh is the memory of that shameful day when a white mob fired
the Omaha jail where a Negro, still unconvicted of crime, was
confined. He helped several of the other prisoners to get in line to
leave the prison in safety, and then went down the steps himself to
the mob which grabbed him and killed him. Meanwhile the ruffians had
seized the Mayor of the town as he was on his way to try to enforce
law and order. They hanged him, but somebody cut the rope before he
was quite dead. There was strong evidence to show that the murdered
Negro was innocent.

We come next to the question: What sort of men are they who make up
these murderous mobs? Wendell Phillips once said, as to the North,
that he had faced many mobs between the seaboard and the Mississippi,
and that he never saw one that did not show that it was inspired if
not actually led by "respectability and what called itself education."
It is harder to know exactly what is the personnel of southern
lynching parties. But a close study of known facts shows that
"respectability and what calls itself education" has countenanced,
approved, and participated in a large proportion of these orgies of
horror. And the southern approval has developed in the South a most
abhorrent type of white woman who holds up her babies to see a black
man cut and burned to death. Miss Grimke's historical accuracy is
unimpeachable when she allows "church members" to lynch Loving and his
stepson.

George W. Cable said to the present writer in the winter of 1888-89,
"You are right, the southerners do not want the Negroes to be
educated." Miss Grimke, inferentially, dates her lynching somewhere in
the decade of the nineties. The mass of