In the south, where reversion to West African society has been checked by white government, this is a full catalogue of the main institutions evolved by the freedmen. They have provided themselves with cheaply built churches, in which their frequent and long worship is mainly sound and fury. In the pinch of crop cultivation or gathering they flock away from the fields to excursion trains and "protracted meetings." Perhaps their most noticeable institutions are "societies," some prohibiting hiring as domestic servants, except where subsistence cannot otherwise be had, and others providing the means of decent burial. Compare these feeble negro race performances with such white institutions, made in the same territory and at the same time, as Memorial Day, which the north has adopted; the Ku Klux Klan; enactment of stock laws when the freedmen's refusal to split rails made much fencing impossible; and the white primary. Institutions--what I have just called the collective achievement of a race--mark in their character its capacity for improvement, and also its plane of development. When the negro, with his self-evolved institutions, is compared with the race which has furnished itself with fit organs of self-government all the way up from town-meeting to federal constitution, and is now about to crown its grand work with direct legislation, it is like comparing the camel dressed to counterfeit an elephant, of which dear old Peter Parley told us in his school history, with a real elephant, or trying to make a confederate dollar in an administrator's return of 1864 count as a gold one. And yet the negro, Professor Kelly Miller, replying to Tom Watson, assumes that Franks, Britons, Germans, Russians, and Aztecs have severally been in historical times as incapable as West Africans of rising from savagery and crossing barbarism into civilization. He outdoes even this--he would have it believed that Hayti is now a close second behind Japan in striding progress.