what-je-call-'ems" and "my country too." In the little shack uptown that
was home for her and her husband she began at once to set forth her new
light. Jeems, who added to the family income by taking care of furnaces
and doing odd jobs, was grizzled and hobbling of body, but argumentative
of soul.

"'Oman," he addressed Aunt Basha, "Unc' Sam got lots o' money. What use
he gwine have, great big rich man lak Unc' Sam, fo' yo' two hun'erd? But
we got mighty lot o' use fo' dat money, we'uns. An' you gwine gib dat
away? Thes lak a 'oman!" which, in other forms, is an argument used by
male people of many classes.

Aunt Basha suggested that Young Marse David said something about a piece
of paper and Uncle Sam paying back, but Jeems pooh-poohed that.

"Naw, sir. When big rich folks goes round collectin' po' folkses money,
is dey liable to pay back? What good piece o' paper gwine do you? Is dey
aimin' to let you see de color ob dat money agin? Naw, sir. Dey am not."
He proceeded to another branch of the subject. "War ain' gwine las'
long, nohow. Young Ananias he gwine to Franch right soon, an' de yether
colored brothers. De Germans dey ain't gwine las' long, once ef dey see
us Anglo-Saxons in de scrablin'. Naw, sir.

"White man what come hyer yether day, he say how dey ain't gwine 'low de
colored sojers to fight," suggested Aunt Basha. German propaganda
reaches far and takes strange shapes.

"Don' jer go to b'lieve dat white man, 'oman," thundered Jeems, thumping
with his fist. "He dunno nawthin', an' I reckon he's a liar. Unc' Sam he
say we kin fight an' we _gwine_ fight. An' de war ain't las' long atter