watched until they all went away," she said. "I heard the shot from the woods and I saw you shoot. Then when you did not come out I feared something had happened, that perhaps you had been wounded. I got out the other pistol and ran over here. When I found the door open, I knew something was wrong, and when I heard voices I crept upstairs, and reached the top just in time to hear him say he would kill you. Oh, it was a narrow escape!"
When she had grown somewhat calmer, the sheriff left her standing there and went back into the cell. The prisoner's arm was bleeding from a flesh wound. His bravado had given place to a stony apathy. There was no sign in his face of fear or disappointment or feeling of any kind. The sheriff sent Polly to the house for cloth, and bound up the prisoner's wound with a rude skill acquired during his army life.
"I 'll have a doctor come and dress the wound in the morning," he said to the prisoner. "It will do very well until then, if you will keep quiet. If the doctor asks you how the wound was caused, you can say that you were struck by the bullet fired from the woods. It would do you no good to have it known that you were shot while attempting to escape."
The prisoner uttered no word of thanks or apology, but sat in sullen silence. When the wounded arm had been bandaged, Polly and her father returned to the house.
The sheriff was in an unusually thoughtful mood that evening. He put salt in his coffee at supper, and poured vinegar over his pancakes. To many of Polly's questions he returned random answers. When he had gone to bed he lay awake for several hours.
In the silent watches of the night, when he was alone with God, there came into his mind a flood of unaccustomed thoughts. An hour or two before, standing face to face with death, he had experienced a sensation similar to that which drowning men are said to feel—a kind of clarifying of the moral faculty, in which the veil of the flesh, with its obscuring passions and prejudices, is pushed aside for a moment, and all the acts of one's life stand out, in the clear light of truth, in their correct proportions and relations,—a state of mind in which one sees himself as God may be supposed to see him. In the reaction following his rescue, this feeling had given place for a time to far different emotions. But now, in the silence of midnight, something of this clearness of spirit returned to the sheriff. He saw that he had owed some duty to this son of his,—that neither law nor custom could destroy a responsibility inherent in the nature of mankind. He could not thus, in the eyes of God at least, shake off the consequences of his sin. Had he never sinned, this wayward spirit would never have come back from the vanished past to haunt him. As these thoughts came, his anger against the mulatto died away, and in its place there sprang up a great pity. The hand of parental authority might have restrained the passions he had seen burning in the prisoner's eyes when the desperate man spoke the words which had seemed to doom his father to death. The sheriff felt that he might have saved this fiery spirit from the slough of slavery; that he might have sent him to the free North, and given him there, or in some other land, an opportunity to turn to usefulness and honorable pursuits the talents that had run to crime, perhaps to madness; he might, still less, have given this son of his the poor simulacrum of liberty which men of his caste could possess in a slave-holding community; or least of all, but still something, he might have kept the boy on the plantation, where the burdens of slavery would have fallen lightly upon him.
The sheriff recalled his own youth. He had inherited an honored name to keep untarnished; he had had a future to make; the picture of a fair young bride had beckoned him on to happiness. The poor wretch now stretched upon a pallet of straw between the brick walls of the jail had had none of these things,—no name, no father, no mother—in the true meaning of motherhood,—and until the past few years no possible future, and then one vague and shadowy in its outline, and dependent for form and substance upon the slow solution of a problem in which there were many unknown quantities.
From what he might have done to what he might yet do was an easy transition for the awakened conscience of the sheriff. It occurred to him, purely as a hypothesis, that he might permit his prisoner to escape; but his oath of office, his duty as sheriff, stood in the way of such a course, and the sheriff dismissed the idea from his mind. He could, however, investigate the circumstances of the murder, and move Heaven and earth to discover the real criminal, for he no longer doubted the prisoner's innocence; he could employ counsel for the accused, and perhaps influence public opinion in his favor. An acquittal once secured, some plan could be devised by which the sheriff might in some degree atone for his crime against this son of his—against society—against God.
When the sheriff had reached this conclusion he fell into an unquiet slumber, from which he awoke late the next morning.
He went over to the jail before breakfast and found the prisoner lying on his pallet, his face turned to the wall; he did not move when the sheriff rattled the door.
"Good-morning," said the latter, in a tone intended to waken the prisoner.
There was no response. The sheriff looked more keenly at the recumbent figure; there was an unnatural rigidity about its attitude.
He hastily unlocked the door and, entering the cell, bent over the prostrate form. There was no sound of breathing; he turned the body over—it was cold and stiff. The prisoner had torn the bandage from his wound and bled to death during the night. He had evidently been dead several hours.
A Matter of Principle
"What our country needs most in its treatment of the race problem," observed Mr. Cicero Clayton at one of the monthly meetings of the Blue Vein Society, of which he was a prominent member, "is a clearer conception of the brotherhood of man."
The same sentiment in much the same words had often fallen from Mr. Clayton's lips,—so often, in fact, that the younger members of the society sometimes spoke of him—among themselves of course—as "Brotherhood Clayton." The sobriquet derived its point from the application he made of the principle involved in this oft-repeated proposition.
The fundamental article of Mr. Clayton's social creed was that he himself was not a negro.
"I know," he would say, "that the white people lump us all together as negroes, and condemn us all to the same social ostracism. But I don't accept this classification, for my part, and I imagine that, as the chief party in interest, I have a right to my opinion. People who belong by half or more of their blood to the most virile and progressive race of modern times have as much right to call themselves white as others have to call them negroes."
Mr. Clayton spoke warmly, for he was well informed, and had thought much upon the subject; too much, indeed, for he had not been able to escape entirely the tendency of too much concentration upon one subject to make even the clearest minds morbid.
"Of course we can't enforce our claims, or protect ourselves from being robbed of our birthright; but we can at least have principles, and try to live up to them the best we can. If we are not accepted as white, we can at any rate make it clear that we object to being called black. Our protest cannot fail in time to impress itself upon the better class of white people; for the Anglo-Saxon race loves justice, and will eventually do it, where it does not conflict with their own interests."
Whether or not the fact that Mr. Clayton meant no sarcasm, and was conscious of no inconsistency in this eulogy, tended to establish the racial identity he claimed may safely be left to the discerning reader.
In living up to his creed Mr. Clayton declined to associate to any considerable extent with black people. This was sometimes a little inconvenient, and occasionally involved a sacrifice of some pleasure for himself and his family, because they would not attend entertainments where many black people were likely to be present. But they had a social refuge in a little society of people like themselves; they attended, too, a church, of which nearly all the members were white, and they were connected with a number of the religious and benevolent associations open to all good citizens, where they
