On January 1st, 1863, Abraham Lincoln, then President of the United States, dedicated to the proposition that a nation could not exist and reach its rightful place in the sun, half slave and half free, issued the Emancipation Proclamation, which declared in essence that as a matter of law all peoples in these United States of America were forever free. Yet over these last one hundred years there have been many times when these emancipated peoples and their freeborn descendants must have felt, and oftentimes still feel, that they are like to the legendary Sisyphus who was condemned to the eternal task of rolling a heavy stone uphill, only to find that it rolled down on him when he reached the summit. This is not to say that there has not been progress made toward the realization of freedom in fact as well as in law. But the progress has been slow and arduous, highlighted by the various Supreme Court decisions, each of which in its turn solidified legally the Proclamation and the amendments to the Constitution of the United States which guarantee the rights of all its citizens

Stapleton, Wilson G.

English

EngagedScholarship @ Cleveland State University

Cleveland State University
EngagedScholarship@CSU
Cleveland State Law Review Law Journals
1963
One Century after the Emancipation Proclamation
Wilson G. Stapleton
Follow this and additional works at: https://engagedscholarship.csuohio.edu/clevstlrev
Part of the Civil Rights and Discrimination Commons
How does access to this work benefit you? Let us know!
This Article is brought to you for free and open access by the Law Journals at EngagedScholarship@CSU. It has been accepted for inclusion in
Cleveland State Law Review by an authorized editor of EngagedScholarship@CSU. For more information, please contact library.es@csuohio.edu.
Recommended Citation
Wilson G. Stapleton, One Century after the Emancipation Proclamation, 12 Clev.-Marshall L. Rev. 566 (1963)
One Century After the Emancipation
Proclamation
Wilson G. Stapleton*
0N JANUARY 1ST, 1863, Abraham Lincoln, then President of
the United States, dedicated to the proposition that a na-
tion could not exist and reach its rightful place in the sun, half
slave and half free, issued the Emancipation Proclamation, which
declared in essence that as a matter of law all peoples in these
United States of America were forever free.
Yet over these last one hundred years there have been many
times when these emancipated peoples and their freeborn de-
scendants must have felt, and oftentimes still feel, that they are
like to the legendary Sisyphus who was condemned to the eter-
nal task of rolling a heavy stone uphill, only to find that it rolled
down on him when he reached the summit.
This is not to say that there has not been progress made
toward the realization of freedom in fact as well as in law. But
the progress has been slow and arduous, highlighted by the vari-
ous Supreme Court decisions, each of which in its turn solidified
legally the Proclamation and the amendments to the Constitu-
tion of the United States which guarantee the rights of all its
citizens.
Yet it was not until 1948 that the Supreme Court said that
restrictive covenants as to land based upon race, creed, or color
could not be enforced in any court, because such enforcement
would deprive the citizen of the rights guaranteed him under the
5th and 14th amendments. This destroyed the somewhat anoma-
lous position taken shortly prior thereto by our own Supreme
Court of Ohio, in the Perkins case, in which case the Court had
ruled that, while a Negro congregation in its corporate form
could own property, its pastor, by reason of restrictive covenants
in the deed, could not occupy the home on the property set aside
for his own use.
The novelist, Owen Wister, in his classic, The Virginian,
narrates a scene where the villain has uttered some ugly epi-
* Dean, Cleveland-Marshall Law School.
[This is the text of the address given by Dean Stapleton at the Special
Convocation to celebrate the one-hundredth anniversary of the Emancipa-
tion Proclamation, at Wilberforce University.]
1Published by EngagedScholarship@CSU, 1963
EMANCIPATION PROCLAMATION
thets. The victim, turning on his tormentor, challenged him-
"When you say that, smile." And the author follows with this
thought---"The letter of the law means nothing until the spirit
gives it life."
The sad fact remains that today, one hundred years after
a declaration of right supplemented by legal decisions too numer-
ous to mention, in many areas there is still not a full infusion
of the spirit to implement the law, an infusion which in its high-
est degree would resolve the general strife to which we as a peo-
ple have been subject over the years.
What then can we expect in evaluating the years to come,
taking into account that with which we are faced today.
Let us be frank. In spite of an overwhelming number of all
peoples bolstered by a government which seeks to implement the
full letter of the law, we have our extremists on both sides. On
the one hand we have an impatient people who, suffering from
the compounded cruelties and wrongs of some three hundred
years, say "How long must we endure?" and who, impatient,
and often against the counsel and wisdom of their own leaders,
take the law into their own hands. They say in many jurisdic-
tions, "Where is our right to vote?", realizing that a voteless
people is a voiceless people. They say in all jurisdictions, "Where
is our equal opportunity?"
And on the other hand there are those who, nurtured on
hate and prejudice, will not recognize the hard facts of the law,
both moral and man made, and continue to sabotage it. This
segment is tragic in its own thinking, for these are the products
of a private educational world who, as the lyricist in the musical,
South Pacific, puts it, "have been carefully taught to hate." And
there is a large in-between group best characterized by an ob-
servation of H. L. Mencken, an astute critic of the American
scene, who said:
Astounding hypocrisy is the chief symbol of American life
which leads us habitually, and upon all subjects that most in-
timately concern us, to formulate two distinct sets of opin-
ions, one of which we mouth magnificently, and the other of
which we cherish and put into practice in secret. On the one
hand, in almost any field you choose, there is the doctrine
that is sweet-sounding; and on the other hand there is the
doctrine that will work.
Is it small wonder, to many thinking men who believe in
right, that it is an age of confusion! And this confusion is com-
2https://engagedscholarship.csuohio.edu/clevstlrev/vol12/iss3/16
12 CLEV-MAR. L. R. (3)
pounded in part by reason of the rapid strides that have been
made in the fields of science, while adherence to moral values
has lagged behind. Were we to adhere individually and collec-
tively to the Ten Commandments brought down by Moses, there
would be little need for other law to govern our human relations.
But two thousand years after these Commandments and one
hundred years after the Emancipation Proclamation we are often
akin to the Siwash Indian on the banks of Puget Sound watching
the lighthouse and soliloquizing,
Lighthouse, him light flash, him bell sound, him whistle
blow, fog roll in just the same.
Many changes have taken place in our world, not only in the
last 100 years, but in our lifetime. I recall as a boy, as many of
you must do, the relatively simple, sedate, self-sufficient world
in which we were reared. Mine was in part a farm boyhood
where little cash money was needed, for within the boundaries
of the freehold most that was needed was grown or manufac-
tured on the place. My grandfather could make a pair of shoes
from the self-tanned hide of the steer which he had raised for
meat, and if a neighbor needed a new barn or other structure,
the rest of the community joined in a raising bee, building from
scratch with hand-hewn logs and boards from their own timber.
Game and fish were plentiful, the land was fruitful, and the
simple dictates of existence were more than met. Nor was it a
barren life. Boys of that day, albeit they were held to a quota
of chores, had time to spare to enjoy and know the wonders and
mysteries of the great outdoors, and the sociables of the day
more than satisfied the recreational urge.
Slowly the pattern changed. I saw the first automobile come,
which in time was to make impossible the long, glorious coasting
downhill on sled and toboggan. Central heating to replace the
open fireplace in each room, the telephone, the electric light-
these and many other modern things changed the manner of
living. Families broke up as younger people migrated to new
frontiers that they had heard about, and the urban atmosphere
overshadowed the rural.
And today in the space of a short lifetime we have been
catapulted into the space age with all the attendant scientific
progress in the allied fields which has made this possible. When
I visited an exhibit, a few weeks back, of the wonders of this
new age, and found it almost impossible to comprehend most of
Sept., 1963
3Published by EngagedScholarship@CSU, 1963
EMANCIPATION PROCLAMATION
them, I began to wonder if my confusion were not almost as
great as that of the Siwash Indian who could not comprehend
the enveloping fog when to his mind so many safeguards had
been set up against it.
And my lack of comprehension as to physical changes is
more than matched by a lack of comprehension concerning our
collective ability as a free people to implement fully the letter of
the Proclamation.
Dr. Johnson was once asked by his biographer Boswell,
"Which is better, man or woman?" To which Johnson countered,
"Which man, which woman?"
I wish I could tell you today, that tomorrow's judgment of
each of us by all, would be based on this concept of "Which
man, which woman?" and with the use of the same criteria upon
which to base such judgment. Then indeed would we all really
be free. But neither I nor anyone else can promise as of tomor-
row this freedom in fact in all parts of our Nation. It will come,
I am convinced, as surely as I stand here, and its coming will be
speeded by those intelligent people who now by their thoughts
and deeds are hastening the day.
But before that day dawns in all its reality, there will still
be heartache and misunderstanding. And just as a ship needs
safe harbor to refit in time of storm, so man must have refuge
in the sense that he can reflect, reorganize and again set forth.
Such refuge for you and me lies, I believe, in the adoption of a
philosophy which can be a mainstay in troubled times.
One thing is sure-man himself does not change too much.
He is bad, he is good. He has the same hopes and aspirations
that he has always had; from age to age he is subject to the same
trials, he participates in the same triumphs. And he, cast in the
image of his maker, is a thinking machine capable of making the
decisions he always has to make. So, to meet the challenge of
today and of the future, in which he could readily become con-
fused, he must make use of his God-given abilities to establish a
philosophy the implementation of which will be his mainstay in
the days to come.
Our first Thanksgiving in this country was not only a day
of thanks, but in a sense a day of rejoicing. Men and women,
not knowing what the future would bring, still gathered together
to thank God for their having survived the confusions and the
rigors with which they had been beset. The harvest was in.
4https://engagedscholarship.csuohio.edu/clevstlrev/vol12/iss3/16
12 CLEV-MAR. L. R. (3)
But to remind each of what he had been through and of what he
might expect, five grains of corn were served separately, to re-
call the rationing to which all had been subjected and to which
all might still be subject in the future.
Today as each in his own way offers thanks on any particu-
lar day, some three hundred plus years after our beginnings, I
offer you five symbolic grains of corn to consider. And in the
consideration and adoption of their inherent philosophy, you
may well find, as I have found, a strength to meet whatever
comes, and rays of sun to pierce the fog of confusion.
The first of these is a belief in God-a belief in a divine
being. The atheist, the agnostic who will have no part of this
concept, say, "Prove." For you and me proof is not necessary.
But let us assume that we have the two above hypotheses, each
of which, for the sake of argument, can be called untenable. It
nevertheless seems to me that it gives man greater comfort to
believe in a supreme being, to whom he can take his bewilder-
ment, than it is not to believe. And much as a child is strength-
ened and supported through confidence in father and mother, so
we as men in a troubled world can find comfort in this belief.
And as I look about me at the orderly world in which we
live, albeit its seeming confusion-as I see the succession of the
seasons-as I see the flower unfold-there can be no question in
my mind but that there is a master plan, guided from above. To
me this first symbolic kernel is paramount.
My second kernel is belief in country. Whether our ances-
tors came over three hundred years ago or a generation ago,
with the exception of the native Indians, we are all immigrants
or descendants of immigrants. We came for many reasons, to find
new opportunity, to escape oppression, to free ourselves from
the burden of class distinction-whatever the reason, we have
by our aggregate efforts created the best atmosphere in which
to live that is known today. I do not say that we have perfec-
tion, but if we are remiss, then the way to overcome our diffi-
culties is not to strike at the roots of our greatness by tearing it
down. Rather should we, in the forum, in our daily life, in our
treatment of our fellow man, in respect for our law and our insti-
tutions, in our approach to our individual political and religious
beliefs, have a positive and not a negative attitude.
If we as individuals become surfeited with our own success,
if we forget the principles that our predecessors espoused, if we
Sept.., 1963
5Published by EngagedScholarship@CSU, 1963
EMANCIPATION PROCLAMATION
eschew the inherent moral precepts in the Emancipation Procla-
mation, then surely we shall fall before other ideologies, just as
the greatness of Rome was laid waste by the barbaric hordes
from the East. We must believe in this homeland which has
given so much to us and to which we owe the full measure of
devotion.
I offer my third kernel-belief in our fellowman. On the
facade of a temple in Boston, graven in large letters, there ap-
pears the following: "Dedicated to the fatherhood of God and
the brotherhood of man." It is a noble thought, but for its full
implementation, as I have said, there is much to be done. There
are times when I take a dim view of Brotherhood days and
Brotherhood weeks, for I am minded of a sermon I once heard
in which the pastor said, "These men pray in church on Sundays
and on their neighbors the rest of the week."
Napoleon made his mark in history on many counts, many
of them bad. But he had his good traits. On one occasion he
was walking with one of his Marshals, and was approached by a
woman carrying a basket of wash on her head. The Marshal
would have elbowed the woman into the street, but he was
pulled aside by Napoleon with the admonition, "Marshal, respect
the burden!"
We must believe in our fellowman, we must respect his indi-
vidual burden; we must recognize that he and we are each in his
own way seeking to achieve a common end, and we must give
real and not lip-service to this concept.
The Gestalt theory is best illustrated by the following: Vis-
ualize four matchsticks. Each is an entity in its own form. Yet
put them together in a certain way and we have a square form,
something that did not exist before. The whole is greater than
its parts. If we have belief in our fellowman, as indicated by
our deeds as well as our words, the society in which we live will
in the aggregate be a whole that is infinitely greater than its
several parts.
My fourth kernel-belief in one's own self. There is not a
man here who has not had his problems, who has not had those
low moments when his attitude is "What the hell!" The strong
man meets those problems and rises above them. The fact that
man is distinguished from other primates by reason of his think-
ing processes makes evident the means through which he can
overcome adversity and move ahead. A poet named William
6https://engagedscholarship.csuohio.edu/clevstlrev/vol12/iss3/16
12 CLEV-MAR. L. R. (3)
Ernest Henley sums up this philosophy in these twelve lines in a
poem which he titled "Invictus"-unconquered.
Out of the night that covers me
Black as the pit from pole to pole
I thank whatever Gods may be
For my unconquerable soul
In the fell clutch of circumstance
I have not winced nor cried aloud
Under the bludgeonings of chance
My head is bloody but unbowed
It matters not how strait the gate
How charged with punishment the scroll
I am the master of my fate
I am the Captain of my soul
Believe in yourself, and, damning the personal torpedoes
directed against you, set full steam ahead to the achievement of
that which life has in store for you.
And the fifth and last of these symbolic kernels that I offer
is-belief in the future; no matter what that future may hold
for you either individually or collectively. It has been written,
"It was the best of times, it was the worst of times; it was the
age of wisdom, it was the age of foolishness; it was the epoch of
belief, it was the age of incredulity; it was the season of light,
it was the season of darkness; it was the Spring of hope, it was
the Winter of despair." It could well be written of our times,
yet it had particular reference to the period of the French revo-
lution, when heads were rolling, and when chaos and confusion
held sway.
Yet out of that period grew a better time. While the mil-
lenium of perfection is still a dream, we must not be less con-
stant in our faith in the future than were those who traveled the
road before us.
And to you ladies and gentlemen gathered together at this
convocation to commemorate a truly historic milestone in our
national life, and in a larger sense, to pay tribute to the greatness
of the man who conceived it, I offer these symbolic grains of
corn, with the hope that you may find some help in this ex-
pressed philosophy, even as I have, against that not far distant
day when the letter of the law will be fully implemented by the
spirit, in every corner of this land of ours.
Sept., 1963
7Published by EngagedScholarship@CSU, 1963


One Century after the Emancipation Proclamation

Cleveland-Marshall College of Law

Cleveland State UniversityEngagedScholarship@CSUCleveland State Law Review Law Journals1963One Century after the Emancipation ProclamationWilson G. StapletonFollow this and additional works at: https://engagedscholarship.csuohio.edu/clevstlrevPart of the Civil Rights and Discrimination CommonsHow does access to this work benefit you? Let us know!This Article is brought to you for free and open access by the Law Journals at EngagedScholarship@CSU. It has been accepted for inclusion inCleveland State Law Review by an authorized editor of EngagedScholarship@CSU. For more information, please contact library.es@csuohio.edu.Recommended CitationWilson G. Stapleton, One Century after the Emancipation Proclamation, 12 Clev.-Marshall L. Rev. 566 (1963)One Century After the EmancipationProclamationWilson G. Stapleton*0N JANUARY 1ST, 1863, Abraham Lincoln, then President ofthe United States, dedicated to the proposition that a na-tion could not exist and reach its rightful place in the sun, halfslave and half free, issued the Emancipation Proclamation, whichdeclared in essence that as a matter of law all peoples in theseUnited States of America were forever free.Yet over these last one hundred years there have been manytimes when these emancipated peoples and their freeborn de-scendants must have felt, and oftentimes still feel, that they arelike to the legendary Sisyphus who was condemned to the eter-nal task of rolling a heavy stone uphill, only to find that it rolleddown on him when he reached the summit.This is not to say that there has not been progress madetoward the realization of freedom in fact as well as in law. Butthe progress has been slow and arduous, highlighted by the vari-ous Supreme Court decisions, each of which in its turn solidifiedlegally the Proclamation and the amendments to the Constitu-tion of the United States which guarantee the rights of all itscitizens.Yet it was not until 1948 that the Supreme Court said thatrestrictive covenants as to land based upon race, creed, or colorcould not be enforced in any court, because such enforcementwould deprive the citizen of the rights guaranteed him under the5th and 14th amendments. This destroyed the somewhat anoma-lous position taken shortly prior thereto by our own SupremeCourt of Ohio, in the Perkins case, in which case the Court hadruled that, while a Negro congregation in its corporate formcould own property, its pastor, by reason of restrictive covenantsin the deed, could not occupy the home on the property set asidefor his own use.The novelist, Owen Wister, in his classic, The Virginian,narrates a scene where the villain has uttered some ugly epi-* Dean, Cleveland-Marshall Law School.[This is the text of the address given by Dean Stapleton at the SpecialConvocation to celebrate the one-hundredth anniversary of the Emancipa-tion Proclamation, at Wilberforce University.]1Published by EngagedScholarship@CSU, 1963EMANCIPATION PROCLAMATIONthets. The victim, turning on his tormentor, challenged him-"When you say that, smile." And the author follows with thisthought---"The letter of the law means nothing until the spiritgives it life."The sad fact remains that today, one hundred years aftera declaration of right supplemented by legal decisions too numer-ous to mention, in many areas there is still not a full infusionof the spirit to implement the law, an infusion which in its high-est degree would resolve the general strife to which we as a peo-ple have been subject over the years.What then can we expect in evaluating the years to come,taking into account that with which we are faced today.Let us be frank. In spite of an overwhelming number of allpeoples bolstered by a government which seeks to implement thefull letter of the law, we have our extremists on both sides. Onthe one hand we have an impatient people who, suffering fromthe compounded cruelties and wrongs of some three hundredyears, say "How long must we endure?" and who, impatient,and often against the counsel and wisdom of their own leaders,take the law into their own hands. They say in many jurisdic-tions, "Where is our right to vote?", realizing that a votelesspeople is a voiceless people. They say in all jurisdictions, "Whereis our equal opportunity?"And on the other hand there are those who, nurtured onhate and prejudice, will not recognize the hard facts of the law,both moral and man made, and continue to sabotage it. Thissegment is tragic in its own thinking, for these are the productsof a private educational world who, as the lyricist in the musical,South Pacific, puts it, "have been carefully taught to hate." Andthere is a large in-between group best characterized by an ob-servation of H. L. Mencken, an astute critic of the Americanscene, who said:Astounding hypocrisy is the chief symbol of American lifewhich leads us habitually, and upon all subjects that most in-timately concern us, to formulate two distinct sets of opin-ions, one of which we mouth magnificently, and the other ofwhich we cherish and put into practice in secret. On the onehand, in almost any field you choose, there is the doctrinethat is sweet-sounding; and on the other hand there is thedoctrine that will work.Is it small wonder, to many thinking men who believe inright, that it is an age of confusion! And this confusion is com-2https://engagedscholarship.csuohio.edu/clevstlrev/vol12/iss3/1612 CLEV-MAR. L. R. (3)pounded in part by reason of the rapid strides that have beenmade in the fields of science, while adherence to moral valueshas lagged behind. Were we to adhere individually and collec-tively to the Ten Commandments brought down by Moses, therewould be little need for other law to govern our human relations.But two thousand years after these Commandments and onehundred years after the Emancipation Proclamation we are oftenakin to the Siwash Indian on the banks of Puget Sound watchingthe lighthouse and soliloquizing,Lighthouse, him light flash, him bell sound, him whistleblow, fog roll in just the same.Many changes have taken place in our world, not only in thelast 100 years, but in our lifetime. I recall as a boy, as many ofyou must do, the relatively simple, sedate, self-sufficient worldin which we were reared. Mine was in part a farm boyhoodwhere little cash money was needed, for within the boundariesof the freehold most that was needed was grown or manufac-tured on the place. My grandfather could make a pair of shoesfrom the self-tanned hide of the steer which he had raised formeat, and if a neighbor needed a new barn or other structure,the rest of the community joined in a raising bee, building fromscratch with hand-hewn logs and boards from their own timber.Game and fish were plentiful, the land was fruitful, and thesimple dictates of existence were more than met. Nor was it abarren life. Boys of that day, albeit they were held to a quotaof chores, had time to spare to enjoy and know the wonders andmysteries of the great outdoors, and the sociables of the daymore than satisfied the recreational urge.Slowly the pattern changed. I saw the first automobile come,which in time was to make impossible the long, glorious coastingdownhill on sled and toboggan. Central heating to replace theopen fireplace in each room, the telephone, the electric light-these and many other modern things changed the manner ofliving. Families broke up as younger people migrated to newfrontiers that they had heard about, and the urban atmosphereovershadowed the rural.And today in the space of a short lifetime we have beencatapulted into the space age with all the attendant scientificprogress in the allied fields which has made this possible. WhenI visited an exhibit, a few weeks back, of the wonders of thisnew age, and found it almost impossible to comprehend most ofSept., 19633Published by EngagedScholarship@CSU, 1963EMANCIPATION PROCLAMATIONthem, I began to wonder if my confusion were not almost asgreat as that of the Siwash Indian who could not comprehendthe enveloping fog when to his mind so many safeguards hadbeen set up against it.And my lack of comprehension as to physical changes ismore than matched by a lack of comprehension concerning ourcollective ability as a free people to implement fully the letter ofthe Proclamation.Dr. Johnson was once asked by his biographer Boswell,"Which is better, man or woman?" To which Johnson countered,"Which man, which woman?"I wish I could tell you today, that tomorrow's judgment ofeach of us by all, would be based on this concept of "Whichman, which woman?" and with the use of the same criteria uponwhich to base such judgment. Then indeed would we all reallybe free. But neither I nor anyone else can promise as of tomor-row this freedom in fact in all parts of our Nation. It will come,I am convinced, as surely as I stand here, and its coming will bespeeded by those intelligent people who now by their thoughtsand deeds are hastening the day.But before that day dawns in all its reality, there will stillbe heartache and misunderstanding. And just as a ship needssafe harbor to refit in time of storm, so man must have refugein the sense that he can reflect, reorganize and again set forth.Such refuge for you and me lies, I believe, in the adoption of aphilosophy which can be a mainstay in troubled times.One thing is sure-man himself does not change too much.He is bad, he is good. He has the same hopes and aspirationsthat he has always had; from age to age he is subject to the sametrials, he participates in the same triumphs. And he, cast in theimage of his maker, is a thinking machine capable of making thedecisions he always has to make. So, to meet the challenge oftoday and of the future, in which he could readily become con-fused, he must make use of his God-given abilities to establish aphilosophy the implementation of which will be his mainstay inthe days to come.Our first Thanksgiving in this country was not only a dayof thanks, but in a sense a day of rejoicing. Men and women,not knowing what the future would bring, still gathered togetherto thank God for their having survived the confusions and therigors with which they had been beset. The harvest was in.4https://engagedscholarship.csuohio.edu/clevstlrev/vol12/iss3/1612 CLEV-MAR. L. R. (3)But to remind each of what he had been through and of what hemight expect, five grains of corn were served separately, to re-call the rationing to which all had been subjected and to whichall might still be subject in the future.Today as each in his own way offers thanks on any particu-lar day, some three hundred plus years after our beginnings, Ioffer you five symbolic grains of corn to consider. And in theconsideration and adoption of their inherent philosophy, youmay well find, as I have found, a strength to meet whatevercomes, and rays of sun to pierce the fog of confusion.The first of these is a belief in God-a belief in a divinebeing. The atheist, the agnostic who will have no part of thisconcept, say, "Prove." For you and me proof is not necessary.But let us assume that we have the two above hypotheses, eachof which, for the sake of argument, can be called untenable. Itnevertheless seems to me that it gives man greater comfort tobelieve in a supreme being, to whom he can take his bewilder-ment, than it is not to believe. And much as a child is strength-ened and supported through confidence in father and mother, sowe as men in a troubled world can find comfort in this belief.And as I look about me at the orderly world in which welive, albeit its seeming confusion-as I see the succession of theseasons-as I see the flower unfold-there can be no question inmy mind but that there is a master plan, guided from above. Tome this first symbolic kernel is paramount.My second kernel is belief in country. Whether our ances-tors came over three hundred years ago or a generation ago,with the exception of the native Indians, we are all immigrantsor descendants of immigrants. We came for many reasons, to findnew opportunity, to escape oppression, to free ourselves fromthe burden of class distinction-whatever the reason, we haveby our aggregate efforts created the best atmosphere in whichto live that is known today. I do not say that we have perfec-tion, but if we are remiss, then the way to overcome our diffi-culties is not to strike at the roots of our greatness by tearing itdown. Rather should we, in the forum, in our daily life, in ourtreatment of our fellow man, in respect for our law and our insti-tutions, in our approach to our individual political and religiousbeliefs, have a positive and not a negative attitude.If we as individuals become surfeited with our own success,if we forget the principles that our predecessors espoused, if weSept.., 19635Published by EngagedScholarship@CSU, 1963EMANCIPATION PROCLAMATIONeschew the inherent moral precepts in the Emancipation Procla-mation, then surely we shall fall before other ideologies, just asthe greatness of Rome was laid waste by the barbaric hordesfrom the East. We must believe in this homeland which hasgiven so much to us and to which we owe the full measure ofdevotion.I offer my third kernel-belief in our fellowman. On thefacade of a temple in Boston, graven in large letters, there ap-pears the following: "Dedicated to the fatherhood of God andthe brotherhood of man." It is a noble thought, but for its fullimplementation, as I have said, there is much to be done. Thereare times when I take a dim view of Brotherhood days andBrotherhood weeks, for I am minded of a sermon I once heardin which the pastor said, "These men pray in church on Sundaysand on their neighbors the rest of the week."Napoleon made his mark in history on many counts, manyof them bad. But he had his good traits. On one occasion hewas walking with one of his Marshals, and was approached by awoman carrying a basket of wash on her head. The Marshalwould have elbowed the woman into the street, but he waspulled aside by Napoleon with the admonition, "Marshal, respectthe burden!"We must believe in our fellowman, we must respect his indi-vidual burden; we must recognize that he and we are each in hisown way seeking to achieve a common end, and we must givereal and not lip-service to this concept.The Gestalt theory is best illustrated by the following: Vis-ualize four matchsticks. Each is an entity in its own form. Yetput them together in a certain way and we have a square form,something that did not exist before. The whole is greater thanits parts. If we have belief in our fellowman, as indicated byour deeds as well as our words, the society in which we live willin the aggregate be a whole that is infinitely greater than itsseveral parts.My fourth kernel-belief in one's own self. There is not aman here who has not had his problems, who has not had thoselow moments when his attitude is "What the hell!" The strongman meets those problems and rises above them. The fact thatman is distinguished from other primates by reason of his think-ing processes makes evident the means through which he canovercome adversity and move ahead. A poet named William6https://engagedscholarship.csuohio.edu/clevstlrev/vol12/iss3/1612 CLEV-MAR. L. R. (3)Ernest Henley sums up this philosophy in these twelve lines in apoem which he titled "Invictus"-unconquered.Out of the night that covers meBlack as the pit from pole to poleI thank whatever Gods may beFor my unconquerable soulIn the fell clutch of circumstanceI have not winced nor cried aloudUnder the bludgeonings of chanceMy head is bloody but unbowedIt matters not how strait the gateHow charged with punishment the scrollI am the master of my fateI am the Captain of my soulBelieve in yourself, and, damning the personal torpedoesdirected against you, set full steam ahead to the achievement ofthat which life has in store for you.And the fifth and last of these symbolic kernels that I offeris-belief in the future; no matter what that future may holdfor you either individually or collectively. It has been written,"It was the best of times, it was the worst of times; it was theage of wisdom, it was the age of foolishness; it was the epoch ofbelief, it was the age of incredulity; it was the season of light,it was the season of darkness; it was the Spring of hope, it wasthe Winter of despair." It could well be written of our times,yet it had particular reference to the period of the French revo-lution, when heads were rolling, and when chaos and confusionheld sway.Yet out of that period grew a better time. While the mil-lenium of perfection is still a dream, we must not be less con-stant in our faith in the future than were those who traveled theroad before us.And to you ladies and gentlemen gathered together at thisconvocation to commemorate a truly historic milestone in ournational life, and in a larger sense, to pay tribute to the greatnessof the man who conceived it, I offer these symbolic grains ofcorn, with the hope that you may find some help in this ex-pressed philosophy, even as I have, against that not far distantday when the letter of the law will be fully implemented by thespirit, in every corner of this land of ours.Sept., 19637Published by EngagedScholarship@CSU, 1963

https://engagedscholarship.csuohio.edu/cgi/viewcontent.cgi?article=3249&amp;context=clevstlrev

One Century after the Emancipation Proclamation

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