The Martin Luther King, Jr. Day, 1995, Memorial Issue. Various
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wa'n't long atter dat befo' Mars Marrabo sole a piece er his track er lan' ter Mars Dugal' McAdoo,—MY ole marster,—en dat's how de ole school-house happen to be on yo' place. W'en de wah broke out, de school stop', en de ole school-'ouse be'n stannin' empty ever sence,—dat is, 'cep'n' fer de ha'nts. En folks sez dat de ole school-'ouse, er any yuther house w'at got any er dat lumber in it w'at wuz sawed out'n de tree w'at Sandy wuz turnt inter, is gwine ter be ha'nted tel de las' piece er plank is rotted en crumble' inter dus'."
Annie had listened to this gruesome narrative with strained attention.
"What a system it was," she exclaimed, when Julius had finished, "under which such things were possible!"
"What things?" I asked, in amazement. "Are you seriously considering the possibility of a man's being turned into a tree?"
"Oh, no," she replied quickly, "not that;" and then she added absently, and with a dim look in her fine eyes, "Poor Tenie!"
We ordered the lumber, and returned home. That night, after we had gone to bed, and my wife had to all appearances been sound asleep for half an hour, she startled me out of an incipient doze by exclaiming suddenly,—
"John, I don't believe I want my new kitchen built out of the lumber in that old school-house."
"You wouldn't for a moment allow yourself," I replied, with some asperity, "to be influenced by that absurdly impossible yarn which Julius was spinning to-day?"
"I know the story is absurd," she replied dreamily, "and I am not so silly as to believe it. But I don't think I should ever be able to take any pleasure in that kitchen if it were built out of that lumber. Besides, I think the kitchen would look better and last longer if the lumber were all new."
Of course she had her way. I bought the new lumber, though not without grumbling. A week or two later I was called away from home on business. On my return, after an absence of several days, my wife remarked to me,—
"John, there has been a split in the Sandy Run Colored Baptist Church, on the temperance question. About half the members have come out from the main body, and set up for themselves. Uncle Julius is one of the seceders, and he came to me yesterday and asked if they might not hold their meetings in the old school-house for the present."
"I hope you didn't let the old rascal have it," I returned, with some warmth. I had just received a bill for the new lumber I had bought.
"Well," she replied, "I could not refuse him the use of the house for so good a purpose."
"And I'll venture to say," I continued, "that you subscribed something toward the support of the new church?"
She did not attempt to deny it.
"What are they going to do about the ghost?" I asked, somewhat curious to know how Julius would get around this obstacle.
"Oh," replied Annie, "Uncle Julius says that ghosts never disturb religious worship, but that if Sandy's spirit SHOULD happen to stray into meeting by mistake, no doubt the preaching would do it good."
DAVE'S NECKLISS by Charles W. Chesnutt
"Have some dinner, Uncle Julius?" said my wife.
It was a Sunday afternoon in early autumn. Our two women-servants had gone to a camp-meeting some miles away, and would not return until evening. My wife had served the dinner, and we were just rising from the table, when Julius came up the lane, and, taking off his hat, seated himself on the piazza.
The old man glanced through the open door at the dinner-table, and his eyes rested lovingly upon a large sugar-cured ham, from which several slices had been cut, exposing a rich pink expanse that would have appealed strongly to the appetite of any hungry Christian.
"Thanky, Miss Annie," he said, after a momentary hesitation, "I dunno ez I keers ef I does tas'e a piece er dat ham, ef yer'll cut me off a slice un it."
"No," said Annie, "I won't. Just sit down to the table and help yourself; eat all you want, and don't be bashful."
Julius drew a chair up to the table, while my wife and I went out on the piazza. Julius was in my employment; he took his meals with his own family, but when he happened to be about our house at meal-times, my wife never let him go away hungry.
I threw myself into a hammock, from which I could see Julius through an open window. He ate with evident relish, devoting his attention chiefly to the ham, slice after slice of which disappeared in the spacious cavity of his mouth. At first the old man ate rapidly, but after the edge of his appetite had been taken off he proceeded in a more leisurely manner. When he had cut the sixth slice of ham (I kept count of them from a lazy curiosity to see how much he COULD eat) I saw him lay it on his plate; as he adjusted the knife and fork to cut it into smaller pieces, he paused, as if struck by a sudden thought, and a tear rolled down his rugged cheek and fell upon the slice of ham before him. But the emotion, whatever the thought that caused it, was transitory, and in a moment he continued his dinner. When he was through eating, he came out on the porch, and resumed his seat with the satisfied expression of countenance that usually follows a good dinner.
"Julius," I said, "you seemed to be affected by something, a moment ago. Was the mustard so strong that it moved you to tears?"
"No, suh, it wa'n't de mustard; I wuz studyin' 'bout Dave."
"Who was Dave, and what about him?" I asked.
The conditions were all favorable to story-telling. There was an autumnal languor in the air, and a dreamy haze softened the dark green of the distant pines and the deep blue of the Southern sky. The generous meal he had made had put the old man in a very good humor. He was not always so, for his curiously undeveloped nature was subject to moods which were almost childish in their variableness. It was only now and then that we were able to study, through the medium of his recollection, the simple but intensely human inner life of slavery. His way of looking at the past seemed very strange to us; his view of certain sides of life was essentially different from ours. He never indulged in any regrets for the Arcadian joyousness and irresponsibility which was a somewhat popular conception of slavery; his had not been the lot of the petted house-servant, but that of the toiling field-hand. While he mentioned with a warm appreciation the acts of kindness which those in authority had shown to him and his people, he would speak of a cruel deed, not with the indignation of one accustomed to quick feeling and spontaneous expression, but with a furtive disapproval which suggested to us a doubt in his own mind as to whether he had a right to think or to feel, and presented to us the curious psychological spectacle of a mind enslaved long after the shackles had been struck off from the limbs of its possessor. Whether the sacred name of liberty ever set his soul aglow with a generous fire; whether he had more than the most elementary ideas of love, friendship, patriotism, religion,—things which are half, and the better half, of life to us; whether he even realized, except in a vague, uncertain way, his own degradation, I do not know. I fear not; and if not, then centuries of repression had borne their legitimate fruit. But in the simple human feeling, and still more in the undertone of sadness, which pervaded his stories, I thought I could see a spark which, fanned by favoring breezes and fed by the memories of the past, might become in his children's children a glowing flame of sensibility, alive to every thrill of human happiness or human woe.
"Dave use' ter b'long ter my ole marster," said Julius; "he wuz raise' on dis yer plantation, en I kin 'member all erbout 'im, fer I wuz ole 'nuff ter chop cotton w'en it all happen'. Dave wuz a tall man, en monst'us strong: he could do mo' wuk in a day dan any yuther two niggers on de plantation. He wuz one er dese yer solemn kine er men, en nebber run on wid much foolishness, like de yuther darkies. He use' ter go out in de woods en pray; en w'en he hear de han's on de plantation cussin' en gwine on wid dere dancin' en foolishness, he use' ter tell 'em 'bout religion en jedgmen'-day, w'en dey would haf ter gin account fer eve'y idle word en all dey yuther sinful kyarin's-on.
"Dave had l'arn' how ter read de Bible. Dey wuz a free nigger boy in de settlement w'at wuz monst'us smart, en could write en cipher, en wuz alluz readin' books er papers. En Dave had hi'ed dis free boy fer ter l'arn 'im how ter read. Hit wuz 'g'in de law, but co'se none er de niggers didn' say nuffin ter de w'ite folks 'bout it. Howsomedever, one day Mars Walker—he wuz de oberseah—foun' out Dave could read. Mars Walker