Chapter: One morning shortly after the opening of the hospital, while Dr. Miller
was making his early rounds, a new patient walked in with a smile on his
face and a broken arm hanging limply by his side. Miller recognized in
him a black giant by the name of Josh Green, who for many years had
worked on the docks for Miller's father,--and simultaneously identified
him as the dust-begrimed negro who had stolen a ride to Wellington on
the trucks of a passenger car.

"Well, Josh," asked the doctor, as he examined the fracture, "how did
you get this? Been fighting again?"

"No, suh, I don' s'pose you could ha'dly call it a fight. One er dem
dagoes off'n a Souf American boat gimme some er his jaw, an' I give 'im
a back answer, an' here I is wid a broken arm. He got holt er a
belayin'-pin befo' I could hit 'im."

"What became of the other man?" demanded Miller suspiciously. He
perceived, from the indifference with which Josh bore the manipulation
of the fractured limb, that such an accident need not have interfered
seriously with the use of the remaining arm, and he knew that Josh had a
reputation for absolute fearlessness.

"Lemme see," said Josh reflectively, "ef I kin 'member w'at _did_ become
er him! Oh, yes, I 'member now! Dey tuck him ter de Marine Horspittle
in de amberlance, 'cause his leg wuz broke, an' I reckon somethin' must
'a' accident'ly hit 'im in de jaw, fer he wuz scatt'rin' teeth all de
way 'long de street. I didn' wan' ter kill de man, fer he might have
somebody dependin' on 'im, an' I knows how dat'd be ter dem. But no man
kin call me a damn' low-down nigger and keep on enjoyin' good health
right along."

"It was considerate of you to spare his life," said Miller dryly, "but
you'll hit the wrong man some day. These are bad times for bad negroes.
You'll get into a quarrel with a white man, and at the end of it there'll
be a lynching, or a funeral. You'd better be peaceable and endure a
little injustice, rather than run the risk of a sudden and violent
death."

"I expec's ter die a vi'lent death in a quarrel wid a w'ite man,"
replied Josh, in a matter-of-fact tone, "an' fu'thermo', he's gwine ter
die at the same time, er a little befo'. I be'n takin' my own time 'bout
killin' 'im; I ain' be'n crowdin' de man, but I'll be ready after a
w'ile, an' den he kin look out!"

"And I suppose you're merely keeping in practice on these other fellows
who come your way. When I get your arm dressed, you'd better leave town
till that fellow's boat sails; it may save you the expense of a trial
and three months in the chain-gang. But this talk about killing a man is
all nonsense. What has any man in this town done to you, that you should
thirst for his blood?"

"No, suh, it ain' nonsense,--it's straight, solem' fac'. I'm gwine ter
kill dat man as sho' as I'm settin' in dis cheer; an' dey ain' nobody
kin say I ain' got a right ter kill 'im. Does you 'member de Ku-Klux?"
"Yes, but I was a child at the time, and recollect very little about
them. It is a page of history which most people are glad to forget."

"Yas, suh; I was a chile, too, but I wuz right in it, an' so I 'members
mo' erbout it 'n you does. My mammy an' daddy lived 'bout ten miles f'm
here, up de river. One night a crowd er w'ite men come ter ou' house an'
tuck my daddy out an' shot 'im ter death, an' skeered my mammy so she
ain' be'n herse'f f'm dat day ter dis. I wa'n't mo' 'n ten years ole at
de time, an' w'en my mammy seed de w'ite men comin', she tol' me ter
run. I hid in de bushes an' seen de whole thing, an' it wuz branded on
my mem'ry, suh, like a red-hot iron bran's de skin. De w'ite folks had
masks on, but one of 'em fell off,--he wuz de boss, he wuz de head man,
an' tol' de res' w'at ter do,--an' I seen his face. It wuz a easy face
ter 'member; an' I swo' den, 'way down deep in my hea't, little ez I
wuz, dat some day er 'nother I'd kill dat man. I ain't never had no
doubt erbout it; it's jus' w'at I'm livin' fer, an' I know I ain' gwine
ter die till I've done it. Some lives fer one thing an' some fer
another, but dat's my job. I ain' be'n in no has'e, fer I'm not ole
yit, an' dat man is in good health. I'd like ter see a little er de
worl' befo' I takes chances on leavin' it sudden; an', mo'over,
somebody's got ter take keer er de ole 'oman. But her time'll come some
er dese days, an den _his_ time'll be come--an' prob'ly mine. But I
ain' keerin' 'bout myse'f: w'en I git thoo wid him, it won' make no
diff'ence 'bout me."

Josh was evidently in dead earnest. Miller recalled, very vividly, the
expression he had seen twice on his patient's face, during the journey
to Wellington.

He had often seen Josh's mother, old Aunt Milly,--"Silly Milly," the
children called her,--wandering aimlessly about the street, muttering to
herself incoherently. He had felt a certain childish awe at the sight of
one of God's creatures who had lost the light of reason, and he had
always vaguely understood that she was the victim of human cruelty,
though he had dated it farther back into the past. This was his first
knowledge of the real facts of the case.

He realized, too, for a moment, the continuity of life, how inseparably
the present is woven with the past, how certainly the future will be but
the outcome of the present. He had supposed this old wound healed. The
negroes were not a vindictive people. If, swayed by passion or emotion,
they sometimes gave way to gusts of rage, these were of brief duration.
Absorbed in the contemplation of their doubtful present and their
uncertain future, they gave little thought to the past,--it was a dark
story, which they would willingly forget. He knew the timeworn
explanation that the Ku-Klux movement, in the main, was merely an
ebullition of boyish spirits, begun to amuse young white men by playing
upon the fears and superstitions of ignorant negroes. Here, however, was
its tragic side,--the old wound still bleeding, the fruit of one
tragedy, the seed of another. He could not approve of Josh's application
of the Mosaic law of revenge, and yet the incident was not without
significance. Here was a negro who could remember an injury, who could
shape his life to a definite purpose, if not a high or holy one. When
his race reached the point where they would resent a wrong, there was
hope that they might soon attain the stage where they would try, and, if
need be, die, to defend a right. This man, too, had a purpose in life,
and was willing to die that he might accomplish it. Miller was willing
to give up his life to a cause. Would he be equally willing, he asked
himself, to die for it? Miller had no prophetic instinct to tell him how
soon he would have the opportunity to answer his own question. But he
could not encourage Josh to carry out this dark and revengeful purpose.
Every worthy consideration required him to dissuade his patient from
such a desperate course.

"You had better put away these murderous fancies, Josh," he said
seriously. "The Bible says that we should 'forgive our enemies, bless
them that curse us, and do good to them that despitefully use us.'"

"Yas, suh, I've l'arnt all dat in Sunday-school, an' I've heared de
preachers say it time an' time ag'in. But it 'pears ter me dat dis
fergitfulniss an' fergivniss is mighty one-sided. De w'ite folks don'
fergive nothin' de niggers does. Dey got up de Ku-Klux, dey said, on
'count er de kyarpit-baggers. Dey be'n talkin' 'bout de kyarpit-baggers
ever sence, an' dey 'pears ter fergot all 'bout de Ku-Klux. But I ain'
fergot. De niggers is be'n train' ter fergiveniss; an' fer fear dey
might fergit how ter fergive, de w'ite folks gives 'em somethin' new
ev'y now an' den, ter practice on. A w'ite man kin do w'at he wants ter
a nigger, but de minute de nigger gits back at 'im, up goes de nigger,
an' don' come down tell somebody cuts 'im down. If a nigger gits a'
office, er 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 marrow-bones, 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 any one 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.

 One morning Dr. Miller receives a patient with a broken arm. The man is named Josh Green and he works on the docks. Dr. Miller recognizes him as the man he saw steal a ride on the passenger car on the train from Philadelphia. Dr. Miller asks Josh how he broke his arm. Josh replies that he got into a fight with a South American sailor who called him a "low-down nigger. Josh tells him that the other man left with a broken leg and several of his teeth missing. Dr. Miller warns Josh that his behavior will get him into trouble and that he should be especially wary of any such violence towards white people. Josh tells him that he has a special grudge for white people. When he was a child, the Ku Klux Klan came to his house and shot his father. His mother was driven mad by the event. Josh got a look at the face of the Klan's leader and made a promise to one day kill that man. Josh tells Dr. Miller, "I ain't never had no doubt erbout it; it's jus' w'at I'm livin' fer. Dr. Miller remembers the look that Josh gave McBane when he got off the train and knows that this is the man Josh wants to kill. Dr. Miller does not approve of Josh's application of "the Mosaic law" and reminds him that Christianity teaches that one should "'forgive our enemies, bless them that curse us, and do good to them that despitefully use us. Josh says that he has heard all this before, but that "De w'ite folks don' fergive nothin' de niggers does

