The Marrow of Tradition

de race ’pears ter be prosperin’ too much, de w’ite folks up an’ kills a few, so dat de res’ kin keep on fergivin’ an’ bein’ thankful dat dey’re lef alive. Don’ talk ter me ’bout dese w’ite folks⁠—I knows ’em, I does! Ef a nigger wants ter git down on his marrowbones, an’ eat dirt, an’ call ’em ‘marster,’ he’s a good nigger, dere’s room fer him. But I ain’ no w’ite folks’ nigger, I ain’. I don’ call no man ‘marster.’ I don’ wan’ nothin’ but w’at I wo’k fer, but I wants all er dat. I never moles’s no w’ite man, ’less ’n he moles’s me fus’. But w’en de ole ’oman dies, doctuh, an’ I gits a good chance at dat w’ite man⁠—dere ain’ no use talkin’, suh!⁠—dere’s gwine ter be a mix-up, an’ a fune’al, er two fune’als⁠—er may be mo’, ef anybody is keerliss enough to git in de way.”

“Josh,” said the doctor, laying a cool hand on the other’s brow, “you’re feverish, and don’t know what you’re talking about. I shouldn’t let my mind dwell on such things, and you must keep quiet until this arm is well, or you may never be able to hit anyone with it again.”

Miller determined that when Josh got better he would talk to him seriously and dissuade him from this dangerous design. He had not asked the name of Josh’s enemy, but the look of murderous hate which the dust-begrimed tramp of the railway journey had cast at Captain George McBane rendered any such question superfluous. McBane was probably deserving of any evil fate which might befall him; but such a revenge would do no good, would right no wrong; while every such crime, committed by a colored man, would be imputed to the race, which was already staggering under a load of obloquy because, in the eyes of a prejudiced and undiscriminating public, it must answer as a whole for the offenses of each separate individual. To die in defense of the right was heroic. To kill another for revenge was pitifully human and weak: “Vengeance is mine, I will repay,” saith the Lord.

XIII

The Cakewalk

Old Mr. Delamere’s servant, Sandy Campbell, was in deep trouble.

A party of Northern visitors had been staying for several days at the St. James Hotel. The gentlemen of the party were concerned in a projected cotton mill, while the ladies were much interested in the study of social conditions, and especially in the negro problem. As soon as their desire for information became known, they were taken courteously under the wing of prominent citizens and their wives, who gave them, at elaborate luncheons, the Southern white man’s views of the negro, sighing sentimentally over the disappearance of the good old negro of before the war, and gravely deploring the degeneracy of his descendants. They enlarged upon the amount of money the Southern whites had spent for the education of the negro, and shook their heads over the inadequate results accruing from this unexampled generosity. It was sad, they said, to witness this spectacle of a dying race, unable to withstand the competition of a superior type. The severe reprisals taken by white people for certain crimes committed by negroes were of course not the acts of the best people, who deplored them; but still a certain charity should be extended towards those who in the intense and righteous anger of the moment should take the law into their own hands and deal out rough but still substantial justice; for no negro was ever lynched without incontestable proof of his guilt. In order to be perfectly fair, and give their visitors an opportunity to see both sides of the question, they accompanied the Northern visitors to a colored church where they might hear a colored preacher, who had won a jocular popularity throughout the whole country by an oft-repeated sermon intended to demonstrate that the earth was flat like a pancake. This celebrated divine could always draw a white audience, except on the days when his no less distinguished white rival in the field of sensationalism preached his equally famous sermon to prove that hell was exactly one half mile, linear measure, from the city limits of Wellington. Whether accidentally or not, the Northern visitors had no opportunity to meet or talk alone with any colored person in the city except the servants at the hotel. When one of the party suggested a visit to the colored mission school, a Southern friend kindly volunteered to accompany them.

The visitors were naturally much impressed by what they learned from their courteous hosts, and felt inclined to sympathize with the Southern people, for the negro is not counted as a Southerner, except to fix the basis of congressional representation. There might of course be things to criticise here and there, certain customs for which they did not exactly see the necessity, and which seemed in conflict with the highest ideals of liberty but surely these courteous, soft-spoken ladies and gentlemen, entirely familiar with local conditions, who descanted so earnestly and at times pathetically upon the grave problems confronting them, must know more about it than people in the distant North, without their means of information. The negroes who waited on them at the hotel seemed happy enough, and the teachers whom they had met at the mission school had been well-dressed, well-mannered, and apparently content with their position in life. Surely a people who made no complaints could not be very much oppressed.

In order to give the visitors, ere they left Wellington, a pleasing impression of Southern customs, and particularly of the joyous, happy-go-lucky disposition of the Southern darky and his entire contentment with existing conditions, it was decided by the hotel management to treat them, on the last night of their visit, to a little diversion, in the shape of a genuine negro cakewalk.

On the afternoon of this same day Tom Delamere strolled into the hotel, and soon