These individuals all spell negro with a capital and declare that they are proud of their race. They parade its achievements--and these are not small when enumerated all at once--but they avoid intimate association with the great mass of negroes. They are not at all democratic, and in a negro state they would assume the privileges of an aristocracy as a matter of right. It would seem that their demand for full political and social rights for all negroes has for its basis not so much the welfare of the race as a whole, as the possibility of obtaining for themselves special privileges and positions of leadership. They are not satisfied merely with full legal rights. In those States where there is no legal discrimination in public places, their denunciation of social prejudice is bitter. They are not content to take their chances with other groups but sometimes are illogical enough to demand social equality enforced by law, though by this phrase they mean association with the whites merely for themselves; they do not wish other negroes less developed than themselves to associate with them. In any city where there is any considerable number of this class, there is a section of negro society in which social lines are drawn as strictly as in the most aristocratic white community. To prove that the negroes are not emotional, these aristocrats among them are likely to insist upon rigid formality in their church services and upon meticulous correctness in all the details of social gatherings. Since many of these individuals have a very large admixture of white blood, occasionally one crosses the barrier and "goes white." Removal to a new town or city gives the opportunity to cut loose from all previous associations and to start a new life. The transition is extremely difficult, of course, and requires much care and discretion, but it has been made. The greater part of them nevertheless remain negroes in the eyes of the law, however much they strive to separate themselves in thought and action from the rest of their kind. It is this small class of "intellectuals" who were Booker T. Washington's bitterest enemies. His theory that the negro should first devote himself to obtaining economic independence and should leave the adjustment of social relations to the future was denounced as treason to the race. Washington's opportunism was even more obnoxious to them than is the superior attitude of the whites. They denounced him as a trimmer, a time-server, and a traitor, and on occasion they hissed him from the platform. From their safe refuges in Northern cities, some negro orators and editors have gone so far as to advocate the employment of the knife and the torch to avenge real or fancied wrongs, but these counsels have done little harm for they have not been read by those to whom they were addressed. Perhaps, indeed, they may not have been meant entirely seriously, for the negro, like other emotional peoples, sometimes plays with words without realizing