The prophecy of Professor Broon, to which A. P. O. refers, is thus described in the Tsalo Ea Becoana: “Prof. R. Broon, lecturing recently in Johannesburg on ‘South Africa 100 Years Hence,’ made some curious and interesting statements. He said he had gone into the question and was thoroughly convinced that the black man, if the present policy was continued, was going to rule South Africa in 100 years. He did not include the colored people in his meaning, but he referred to the Kafir or Bantu race. There were some 1,200,000 white people in South Africa, while there were 7,200,000 Kafirs. One of the principal factors that was welding the natives together was religion. More and more black labor was being employed in the Cape Colony, and in a short time the native would have a large number of trades in his hands. Intermarriage between natives and whites was taking place in Cape Colony. The segregation policy seemed to be the most practical way of saving South Africa for the whites.” [Illustration: Books] A WINTER PILGRIMAGE The race problem is not one problem. It differs not only in time, but in place. Therefore I always go to different groups of colored people in this land with much of interest and curiosity, knowing that each will present its peculiar phase of relationship between the white and colored group. I have just come back from such a journey, and its scenes and lessons are filling my thought. There was Toledo, with its colored group a little pushed aside and half forgotten in the onward rush of the growing city till the group gripped itself and awoke and said: “We are a part of Toledo—you may not forget us.” So now slowly comes the push forward and upward. In Cleveland it is far different—it is not so much a matter of gaining civic recognition as men and women—that battle was fought by worthy men long years ago. It is the deeper problem of holding the ground gained; of not letting theatres and restaurants and hotels inaugurate a new discrimination which had once disappeared. This is a difficult battle of the new economic rise of the Negro; when few Negroes applied or had money to apply it was easy to say theoretically, “Live where you will, go where you please.” But when a group of black folk growing in power put a $75,000 church on your corner—that is a phase of the race problem that hadn’t struck you before. Between these cities of past and present lies the mystic city of the future, with its great cloud walls. In Oberlin there are nearly two thousand young folk at study and at play. Working and playing beside them are a hundred colored boys and girls, and they all walk on sacred ground, on ground long since consecrated to racial equality and hatred of caste and slavery. Yet among these venerable ideals obtrudes the Present and it, with all its odd corners, must be builded into the future city.