of life. The black bards caught new notes, and sometimes even dared to sing,—
"O Freedom, O Freedom, O Freedom over me!
Before I 'll be a slave
I 'll be buried in my grave,
And go home to my Lord
And be free."
For fifty years Negro religion thus transformed, itself and identified itself with the dream of Abolition, until that which was a radical fad in the white North and an anarchistic plot in the white South had become a religion to the black world. Thus, when Emancipation finally came, it seemed to the freedman a literal Coming of the Lord. His fervid imagination was stirred as never before, by the tramp of armies, the blood and dust of battle, and the wail and whirl of social upheaval. He stood dumb and motionless before the whirlwind: what had he to do with it? Was it not the Lord's doing, and marvellous in his eyes? Joyed and bewildered with what came, he stood awaiting new wonders till the inevitable Age of Reaction swept over the nation and brought the crisis of to-day.
It is difficult to explain clearly the present critical stage of Negro religion. First, we must remember that living as the blacks do in close contact with a great modern nation, and sharing, although imperfectly, the soul-life of that nation, they must necessarily be affected more or less directly by all the religious and ethical forces that are to-day moving the United States. These questions and movements are,
