of minister in a foreign land is to cultivate good social as well as civil relations with the people and government to which he is sent. Would an American white man, imbued with our national sentiments, be more likely than an American colored man to cultivate such relations? Would his American contempt for the colored race at home fit him to win the respect and good-will of colored people abroad? Or would he play the hypocrite and pretend to love negroes in Haïti when he is known to hate negroes in the United States,—aye, so bitterly that he hates to see them occupy even the comparatively humble position of Consul-General to Haïti? Would not the contempt and disgust of Haïti repel such a sham?
"Haïti is no stranger to Americans or to American prejudice. Our white fellow-countrymen have taken little pains to conceal their sentiments. This objection to my color and this demand for a white man to succeed me spring from the very feeling which Haïti herself contradicts and detests. I defy any man to prove, by any word or act of the Haïtian Government, that I was less respected at the capital of Haïti than was any white minister or consul. This clamor for a white minister for Haïti is based upon the idea that a white man is held in higher esteem by her than is a black man, and that he could get more out of her than can one of her own color. It is not so, and the whole free history of Haïti proves it not to be so. Even if it were true that a white man could, by reason of his alleged superiority, gain something extra from the servility of Haïti, it would be the height of meanness for a great nation like the United States to take advantage of such servility on the part of a weak nation. The American people are too great to be small, and they should ask nothing of Haïti on grounds less just and reasonable
