Ray loved to be with them in constant physical contact, keeping warm within. He loved their tricks of language, loved to pick up and feel and taste new words from their rich reservoir of niggerisms. He did not like rotten-egg stock words among rough people any more than he liked colorless refined phrases among nice people. He did not even like to hear cultured people using the conventional stock words of the uncultured and thinking they were being free and modern. That sounded vulgar to him.
But he admired the black boys’ unconscious artistic capacity for eliminating the rotten-dead stock words of the proletariat and replacing them with startling new ones. There were no dots and dashes in their conversation—nothing that could not be frankly said and therefore decently—no act or fact of life for which they could not find a simple passable word. He gained from them finer nuances of the necromancy of language and the wisdom that any word may be right and magical in its proper setting.
He loved their natural gusto for living down the past and lifting their kinky heads out of the hot, suffocating ashes, the shadow, the terror of real sorrow to go on gaily grinning in the present. Never had Ray guessed from Banjo’s general manner that he had known any deep sorrow. Yet when he heard him tell Goosey that he had seen his only brother lynched, he was not surprised, he understood, because right there he had revealed the depths of his soul and the soul of his race—the true tropical African Negro. No Victorian-long period of featured grief and sable mourning, no mechanical-pale graveside face, but a luxuriant living up from it, like the great jungles growing perennially beautiful and green in the yellow blaze of the sun over the long life-breaking tragedy of Africa.
Ray had felt buttressed by the boys with a rough strength and sureness that gave him spiritual passion and pride to be his human self in an inhumanly alien world. They lived healthily far beyond the influence of the colored press whose racial dope was characterized by pungent “bleach-out,” “kink-no-more,” skin-whitening, hair-straightening, and innumerable processes for Negro culture, most of them manufactured by white men’s firms in the cracker states. And thereby they possessed more potential power for racial salvation than the Negro literati, whose poverty of mind and purpose showed never any signs of enrichment, even though inflated above the common level and given an appearance of superiority.
From these boys he could learn how to live—how to exist as a black boy in a white world and rid his conscience of the used-up hussy of white morality. He could not scrap his intellectual life and be entirely like them. He did not want or feel any urge to “go back” that way.
Tolstoy, his great master, had turned his back on the intellect as guide to find himself in Ivan Durak. Ray wanted to hold on to his intellectual acquirements without losing his instinctive gifts. The black gifts of laughter and melody and simple sensuous feelings and responses.
Once when a friend gave him a letter of introduction to a Nordic intellectual, he did not write: I think you will like to meet this young black intellectual; but rather, I think you might like to hear Ray laugh.
His gift! He was of course aware that whether the educated man be white or brown or black, he cannot, if he has more than animal desires, be irresponsibly happy like the ignorant man who lives simply by his instincts and appetites. Any man with an observant and contemplative mind must be aware of that. But a black man, even though educated, was in closer biological kinship to the swell of primitive earth life. And maybe his apparent failing under the organization of the modern world was the real strength that preserved him from becoming the thing that was the common white creature of it.
Ray had found that to be educated, black and his instinctive self was something of a big job to put over. In the large cities of Europe he had often met with educated Negroes out for a good time with heavy literature under their arms. They toted these books to protect themselves from being hailed everywhere as minstrel niggers, coons, funny monkeys for the European audience—because the general European idea of the black man is that he is a public performer. Some of them wore hideous parliamentary clothes as close as ever to the pattern of the most correctly gray respectability. He had remarked wiry students and Negroes doing clerical work wearing glasses that made them sissy-eyed. He learned, on inquiry, that wearing glasses was a mark of scholarship and respectability differentiating them from the common types. … (Perhaps the police would respect the glasses.)
No getting away from the public value of clothes, even for you, my black friend. As it was, ages before Carlyle wrote Sartor Resartus, so it will be long ages after. And you have reason maybe to be more rigidly formal, as the world seems illogically critical of you since it forced you to discard so recently your convenient fig leaf for its breeches. This civilized society is classified and kept going by clothes and you are now brought by its power to labour and find a place in it.
The more Ray mixed in the rude anarchy of the lives of the black boys—loafing, singing, bumming, playing, dancing, loving, working—and came to a realization of how close-linked he was to them in spirit, the more he felt that they represented more than he or the cultured minority the irrepressible exuberance and legendary vitality of the black race. And the thought kept him wondering how that race would fare under the ever tightening mechanical organization of modern life.
Being sensitively receptive, he had as a boy become interested in and followed with passionate sympathy all the great intellectual and
